Rig Veda 4.35.9: Mandala 4, Sukta 35, Mantra 9
Sukta 4.35
- Rishi
- Rbhus
- Devata
- Rbhus in the Soma context
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यत्तृतीयं सवनं रत्नधेयमकृणुध्वं स्वपस्या सुहस्ताः । तदृभवः परिषिक्तं व एतत्सं मदेभिरिन्द्रियेभिः पिबध्वम् ॥
yat tṛtī́yaṃ sávanam ratnadhéyam ákṛṇudhvam svapasyā́ suhastāḥ | tád ṛbhavaḥ páriṣiktaṃ va etát sáṃ mádebhiḥ indriyébhíḥ pibadhvam ||
Gdy ukształtowaliście trzecie tłoczenie Somy, wylew niosący skarb, o zręczni rzemieślnicy o dobrych rękach i prawym działaniu, wtedy, o Ribhuowie, pijcie to, co zostało dla was wylane, wraz z uniesieniami, które budzą moce indrija, panowne władze wewnątrz.
Word by Word
- यत्
- which/that (relative)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सम्बन्धसूचक/यद्-तद्-सम्बन्ध)Role सम्बन्ध/विशेषण (अग्रे ‘तत्’ इत्यनेन सह)Root यद् (सर्वनाम-प्रातिपदिक)
- तृतीयम्
- the thirdAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (सवनम् इत्यस्य विशेषणम्)Root तृतीय (क्रमवाचक-विशेषण)
- सवनम्
- Soma-pressing; Soma libationNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot सवन (प्रातिपदिक; √सु/सव् ‘to press (Soma)’)
- रत्नधेयम्
- bestowing treasures; treasure-ladenAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (सवनम् इत्यस्य विशेषणम्)Root रत्नधेय (प्रातिपदिक; रत्न + धेय ‘to be placed/assigned’)
- अकृणुध्वम्
- you made; you preparedVerbलुङ् (अorist), मध्यमपुरुष, बहुवचन, परस्मैपदRole क्रिया (कर्तरि प्रयोगः)Root √कृ (करणे)
- स्वपस्या
- with good workmanship; skilled serviceNoun (abstract) / Adjective (as epithet)स्त्रीलिङ्ग, प्रथमा, एकवचन (सम्बोधनार्थे/विशेषणवत् प्रयोगः)Role कर्तृ-विशेषण (सूहस्ताः इत्यनेन सह ऋभवः प्रति)Root स्वपस्या (प्रातिपदिक; सु- + पस्या/पस् ‘skill/service’)
- सूहस्ताः
- you of good hands; deft-handedAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (अकृणुध्वम् इत्यस्य)Root सूहस्त (प्रातिपदिक; सु- + हस्त)
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (पिबध्वम् इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- ऋभवः
- the Rbhus (divine artisans)Noun (proper/collective)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (पिबध्वम् इत्यस्य सम्बोधन/कर्तृ-निर्देशः)Root ऋभु (प्रातिपदिक; देव-समूह-नाम)
- परिषिक्तम्
- poured around; well-sprinkled/filledParticiple (past passive)नपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (तत् इत्यस्य विशेषणम्)Root pari-√सिच् (सिञ्चने) → परिषिक्त (कृदन्त)
- वः
- of you; yourPronounषष्ठी (genitive), बहुवचनRole सम्बन्ध (एतत्/तत् इत्यस्य ‘your’)Root युष्मद् (सर्वनाम)
- एतत्
- this (very)Pronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (तत् इत्यस्य अप्पोजिशन/विशेषणवत्)Root एतद् (सर्वनाम-प्रातिपदिक)
- सम्
- together; fullyIndeclinable (preverb)उपसर्गः (पिबध्वम् इत्यस्य)Role क्रियाविशेषण (सम्यक्/सह)Root सम् (उपसर्ग)
- मदेभिः
- with exhilarations; with intoxicationsNounपुंलिङ्ग, तृतीया, बहुवचनRole करण (पानस्य साधन/हेतु-भावः: ‘with exhilarations’)Root मद (प्रातिपदिक)
- इन्द्रियेभिः
- with Indra-like powers; with strengthNounनपुंसकलिङ्ग, तृतीया, बहुवचनRole करण (सामर्थ्य/वीर्य-रूपेण)Root इन्द्रिय (प्रातिपदिक)
- पिबध्वम्
- drink!Verbलोट् (imperative), मध्यमपुरुष, बहुवचन, आत्मनेपदRole क्रिया (कर्तरि; ऋभवः कर्तारः)Root √पा (पाने)
Sandhi Notes
- Sandhi resolution: यत्तृतीयम् → यत् + तृतीयम् (त् + त्)
- रत्नधेयमकृणुध्वम् → रत्नधेयम् + अकृणुध्वम् (म् + अ)
- स्वपस्या सुहस्ताः (no internal sandhi; pada break)
- तदृभवः → तत् + ऋभवः (त् + ऋ → द् ऋ; written तद्-)
- एतत्सं → एतत् + सम् (त् + स → त्स)
- मदेभिरिन्द्रियेभिः → मदेभिः + इन्द्रियेभिः (ः + इ → र्- sandhi: भिर्-)
The meaning
Outer meaning
When you made the third Soma pressing, a treasure-bearing outpouring, O skilful ones with good hands—then, O Ṛbhus, drink this that is poured for you, together with the ecstasies and the indriya-powers.
Inner meaning
The ‘third pressing’ is the culminating stage of inner offering—when delight is no longer intermittent but becomes a stable, treasure-bearing flow (ratnadheyam). The Ṛbhus, as powers of perfected workmanship, have fashioned this mature outpouring through right, skilful action (svapasyā, suhastāḥ). Now they are invited to ‘drink’ it—meaning: let these higher formative powers take up the matured delight and, with it, awaken and enlarge the indriyas: the sovereign faculties of perception and action in their purified, luminous form. Inner ecstasy (mada) becomes a means of empowering the whole instrument.
Universal truth
Matured joy is not merely felt; it reorganizes the faculties. When practice ripens, delight becomes a treasure that awakens higher capacities of seeing, willing, and acting.
Themes
Soma-ritual, Artisan-transformation (Rbhus as formers), Inner alchemy (delight transmuting faculties), Invocation and offering
The seer
- Rishi
- Ṛbhus (collective artisan-seers; as given)
- Other hymns
- RV 1.110, RV 1.111, RV 4.35, RV 4.36
Family tradition
Collective seerhood of perfected workmanship; in Book 4 they appear as a current allied to Indra, echoing Angirasa transformation motifs.
Significance
As rishis here, the Ṛbhus represent the yogic principle that the perfected faculties themselves can ‘see’ and ‘speak’—the instrument becomes seer-like when transformed.
The deity
- Devata
- Ṛbhus (in Soma context; allied to Indra through indriya-powers)
- Epithets
- suhastāḥ (good-handed), svapasyā (right-working), ratnadhā (treasure-bearing, implied)
- Related deities
- Indra, Soma, Aśvins
Cosmic role
They perfect the sacrifice by creating the ‘third’ ripeness—turning offering into enduring treasure and awakening higher faculties.
Inner power
Transformative craftsmanship that converts ecstasy into capability; purifies and empowers indriyas as instruments of the soul.
In ritual
Where it is used
Third Soma pressing (tṛtīya savana) and invitation to Ṛbhus to partake
यत्तृ॒तीयं॒ सव॑नं रत्न॒धेय॒मकृ॑णुध्वं स्वप॒स्या सु॑हस्ताः । तदृ॑भव॒: परि॑षिक्तं व ए॒तत्सं मदे॑भिरिन्द्रि॒येभि॑: पिबध्वम् ॥
यत् । तृ॒तीय॑म् । सव॑नम् । र॒त्न॒ऽधेय॑म् । अकृ॑णुध्वम् । सु॒ऽअ॒प॒स्या । सु॒ऽह॒स्ताः॒ । तत् । ऋ॒भ॒वः॒ । परि॑ऽसिक्तम् । वः॒ । ए॒तत् । सम् । मदे॑भिः । इ॒न्द्रि॒येभिः॑ । पि॒ब॒ध्व॒म् ॥
yat | tṛtīyam | savanam | ratna-dheyam | akṛṇudhvam | su-apasyā | su-hastāḥ | tat | ṛbhavaḥ | pari-siktam | vaḥ | etat | sam | madebhiḥ | indriyebhiḥ | pibadhvam
44
4 x ~11 syllables
Culminating cadence; first half narrates accomplishment, second half invites participation—energetic but rounded.
Gives a sense of completion and sharing; supports meditative ‘receiving’ after active formation.
- तृतीयं सवनम् (tṛtīyaṃ savanam)
- Literal: third pressing. Symbolic: culminating stage of offering; maturity of realization
- रत्नधेयम् (ratnadheyam)
- Literal: treasure-bearing. Symbolic: delight that deposits lasting attainments
- स्वपस्या (svapasyā)
- Literal: good work/right workmanship. Symbolic: precise transformative practice; conscious craftsmanship
- सुहस्ताः (suhastāḥ)
- Literal: good-handed. Symbolic: skill in shaping thoughts, impulses, and speech
- परिषिक्तम् (pariṣiktam)
- Literal: poured around/fully poured out. Symbolic: abundant descent/spread of delight through the being
- मदेभिः (madebhiḥ)
- Literal: with intoxications/ecstasies. Symbolic: waves of spiritual joy that lift consciousness
- इन्द्रियेभिः (indriyebhiḥ)
- Literal: with indriya faculties. Symbolic: sovereign powers of perception/action awakened by illumination (not mere senses)
Soma ritual: reference to the third savana (evening pressing) within the Soma day (e.g., Agniṣṭoma/other Soma sacrifices); invitation to partake of the prepared Soma.
At the evening/third pressing sequence in Soma sacrifice (or its liturgical remembrance).
Invitation to drink Soma; completion of pressing cycle; sharing of the outpoured offering.
Evening practice: review the day, distill its essence into gratitude/joy, and offer it so the faculties are refined; use as a closing mantra to ‘seal’ gains.
Key terms: (1) sávana < √su 'to press/impel, set in motion' (also 'to bring forth'); psychologically the pressed Soma is the expressed delight/Ananda released by inner pressure of tapas. (2) ratnadhéya: rátna 'precious treasure' + dhéya < √dhā 'to place, set'—not outer wealth but deposited inner riches (capacities, light, joy). (3) su-ápasyā: apás 'work, sacred labor' (cf. √āp 'to reach/attain' as semantic support in later tradition); 'right workmanship' of the forming powers. (4) indriyá < índra + -iya 'belonging to Indra': powers of mastery, the lordly faculties awakened by Soma. (5) páriṣikta < pari-√sic 'to pour around, to sprinkle fully': a complete suffusion, suggesting pervasion of the being by delight.
R̥ta (right ordering through right action: su-apasyā), Ananda/Soma (delight as a means of transformation), Integration of faculties (sam + indriyebhiḥ)
Svapasyā is ṛta’s skill—right arrangement of energies so that delight becomes orderly power.
Ratnadheya is truth that ‘holds’—a deposit of satya in the nature.
Ripening of offering into a stable treasure; empowerment of faculties through delight.
Yoga psychology: transformation of senses/faculties into instruments of higher consciousness (Aurobindo/Kashyap style).
evening/third savana (implied)
Third pressing = culmination; poured Soma = descent of joy; indriyas = empowered faculties; ecstasies = waves of ananda.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the Rbhus as divine artisans who 'make' or perfect a sacred formation—here linked to the 'third savana'. Outer ritual: they are invited to drink the Soma of the third pressing. Inner sense: the shaping powers within consciousness complete a third-stage release of delight (Soma/Ananda), which then suffuses the being and energizes the indriya faculties into a unified, Indra-like mastery.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several lexemes preserve old Indo-European patterns: √dhā 'to place' (ratnadhéya) continues PIE *dʰeh₁- 'put, set' (cf. Greek tí-thē-mi, Latin faciō is different but semantic parallels exist; more direct: English 'do' < *dʰeh₁- via Germanic is debated, but Greek/Indo-Iranian is clear). √sic 'to pour' (páriṣikta) aligns with PIE *seykʷ- 'to pour' (cf. Latin sēcō is 'cut' not cognate; better: Indo-Iranian has strong retention). The imperative pibadhvam from √pā 'drink' reflects PIE *peh₃- 'drink' (cf. Latin pōtus, Greek pínō). These roots support the verse’s archaic ritual diction while enabling the psychological reading: 'placing' inner treasure, 'pouring' suffusion, 'drinking' assimilation.
- What is the relationship between the Rishi and the Devata here?
- The speaker recalls the Rbhus’ prior creative act (akṛṇudhvam) and responds with an offering-invitation: 'this is poured for you; drink.' The reciprocity (dakṣiṇā logic) is implicit: the human celebrant offers the refined Soma-delight; the Rbhus, as powers of perfect formation, in turn stabilize and enhance the sacrificer’s capacities—here specifically by joining the 'made' ecstasies to the indriya powers, i.e., transforming the faculties into instruments of luminous mastery under R̥ta.
Let delight pervade the faculties; feel perception, speech, and action becoming luminous and sovereign.
Viśuddha (purified speech/action craftsmanship) with support of Ājñā (governance of indriyas)
Slow exhale-focused breathing; on exhale, imagine Soma ‘pouring around’ the body; on inhale, feel faculties brighten and steady.
Quiet wonder with integrated sensory clarity; ‘ecstatic steadiness’.
After meditation, bring one faculty under conscious light (seeing, hearing, speech, or action). Offer it, refine it, and let joy—not strain—be the agent of transformation.
Keep steady triṣṭubh pacing; emphasize the temporal marker tṛtī́yam and the invitation píbadhvam with clear udātta lift.
Strong caesura after ratnadheyam; second hemistich should broaden on pariṣiktam and soften into the communal ‘sam’.
tṛtīyam: vocalic ṛ; long ī, svapasyā: pronounce ‘syā’ with long ā; avoid ‘sva-pa-shya’—it is sva-pa-syā, suhastāḥ: clear ‘h’; long āḥ ending, pariṣiktam: retroflex ṣ; crisp kt cluster, indriyebhiḥ: palatal ‘dr’ cluster; aspirate bh
Warm, rounded, slightly softer than earlier verses—inviting and integrative.
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