Rig Veda 4.34.4: Mandala 4, Sukta 34, Mantra 4
Sukta 4.34
- Rishi
- Vāmadeva Gautama
- Devata
- Rbhus
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
अभूदु वो विधते रत्नधेयमिदा नरो दाशुषे मर्त्याय । पिबत वाजा ऋभवो ददे वो महि तृतीयं सवनं मदाय ॥
ábhūd u vo vidhaté ratnadhéyam idā́ naro dāśúṣe mártyāya | píbat vājā ṛbhavo dadé vo máhi tṛtī́yaṃ sávanaṃ mádāya ||
वः विधते दाशुषे मर्त्याय इदानीं रत्नधेयम् अभूत। हे वाजाः, हे ऋभवः, पिबत; वः मदाय महत् तृतीयं सवनं ददे।
Word by Word
- अभूत्
- became; came to beVerbलुङ् (aorist), परस्मैपद, 3rd person, singularRole (मुख्यक्रिया)Root √भू (भवति)
- उ
- indeed; andIndeclinableनिपात (emphatic/connecting particle)Root उ (निपात)
- वः
- for you; of youPronoungenitive/dative, plural (enclitic)Role सम्प्रदान (to/for you) / सम्बन्ध (of you)Root युष्मद्
- विधते
- to the worshipper; to the institutor (of rite)Noundative, singularRole सम्प्रदानRoot √धा (वि-धा) → विधातृ/विधातृ- (here: विधत् ‘worshipper/ordainer’)
- रत्नधेयम्
- a treasure-bestowal; a precious giftNounneuter, nominative, singularRole कर्तृ/विशेष्य (predicate nominative with अभूत्)Root रत्न- + धेय- (from √धा ‘to place’)
- इद
- just here; indeedIndeclinabledeictic particleRoot इद् (निपात)
- आ
- hither; forthIndeclinablepreverb/particle (directional/intensifying)Root आ (उपसर्ग/निपात)
- नरः
- O men (O heroes)Nounmasculine, vocative, pluralRole सम्बोधनRoot नर
- दाशुषे
- to the pious giver; to the worshipperKṛdanta (participle used as noun)dative, singular (to the giving/worshipping one)Role सम्प्रदानRoot √दाश् (to give, worship) → दाश्वांस्
- मर्त्याय
- to a mortalNoun/Adjectivemasculine, dative, singularRole सम्प्रदानRoot मर्त्य
- पिबत
- drink!Verbलोट् (imperative), परस्मैपद, 2nd person, pluralRole (आज्ञार्थक क्रिया)Root √पा (पिबति)
- वाजाः
- strength-giving draughts; prizes; invigorationsNounmasculine, nominative, pluralRole कर्म/विषय (what is drunk; object in sense)Root वाज
- ऋभवः
- O RbhusNoun (proper name)masculine, vocative, pluralRole सम्बोधनRoot ऋभु
- ददे
- has given; gaveVerbलिट् (perfect), परस्मैपद, 3rd person, singularRole (मुख्यक्रिया)Root √दा (ददाति)
- वः
- to youPronoundative/genitive, plural (enclitic)Role सम्प्रदान (to you)Root युष्मद्
- महि
- greatly; a great (thing)Adjective/Indeclinable (Vedic)indeclinable/adverbial ‘greatly’Role विशेषण (of ददे / of the gift)Root महि (from महत् / √मह्)
- तृतीयम्
- the thirdAdjective (ordinal)neuter, accusative, singularRole कर्म (object with ददे)Root तृतीय
- सवनम्
- pressing; Soma-pressing (libation time)Nounneuter, accusative, singularRole कर्म (object; ‘third pressing’)Root सवन
- मदाय
- for intoxication; for exhilarationNounmasculine, dative, singularRole प्रयोजन/सम्प्रदान (purpose: for exhilaration)Root मद
Sandhi Notes
- Sandhi resolution (key points): (1) अभू॑दु → अभूत् + उ (final -द् before vowel/particle u; underlying aorist form अभूत्). (2) इ॒दा न॑रो → इद् + आ + नरः (Vedic particle cluster; pada-text separates as इद्/आ). (3) दा॒शुषे॒ मर्त्या॑य: two datives in apposition ‘to the worshipping mortal’. (4) वाजा ऋभवो: vocative ऋभवः with following word
- no further sandhi needed. (5) द॒दे वो॒: ददे + वः (enclitic pronoun)
The meaning
Outer meaning
A treasure-bearing portion has come for you for the worshipper here—for the mortal giver. Drink, O Vājas, O Rbhus: a great third pressing has been granted to you for exhilaration.
Inner meaning
When the human being offers (dāśuṣe), the divine powers respond with a ‘ratnadheya’—a share of inner treasure placed for the seeker’s growth. The ‘third pressing’ indicates a mature stage of delight: after initial awakenings, a deeper, more stable Ananda becomes drinkable. The Vājas (force-aspect) and Rbhus (skill-aspect) are asked to imbibe so they can act in us with energized joy rather than dry effort.
Universal truth
Generosity and consecration open a reciprocal influx: life gives, and a higher delight returns as strength and capacity; mature joy is a later ‘pressing’ that stabilizes the path.
Themes
Third pressing, Gift/exchange (dāśuṣ), Treasure-bearing rite
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- Rig Veda 4.18, Rig Veda 4.24, Rig Veda 4.30
Family tradition
Emphasis on reciprocity between human offering and divine response; the ‘portion’ language mirrors inner distribution of powers after sincere consecration.
Significance
The seer teaches that delight is not indulgence but a divine fuel granted in stages to sustain the work.
The deity
- Devata
- Rbhus (and Vājas)
- Epithets
- vājaḥ (forces of effective action), ratnadhāḥ (treasure-bearers—implied by ratnadheya)
- Related deities
- Soma, Indra, Agni
Cosmic role
Rbhus perfect the instruments; Vājas carry the dynamic energies that accomplish works.
Inner power
Skill + force energized by Ananda: the capacity to act rightly, powerfully, and joyfully in the embodied nature.
In ritual
Where it is used
Third soma pressing (tṛtīya savana) invocation
अभू॑दु वो विध॒ते र॑त्न॒धेय॑मि॒दा न॑रो दा॒शुषे॒ मर्त्या॑य । पिब॑त वाजा ऋभवो द॒दे वो॒ महि॑ तृ॒तीयं॒ सव॑नं॒ मदा॑य ॥
अभू॑त् । ऊँ॒ इति॑ । वः॒ । वि॒ध॒ते । र॒त्न॒ऽधेय॑म् । इ॒दा । न॒रः॒ । दा॒शुषे॑ । मर्त्या॑य । पिब॑त । वा॒जाः॒ । ऋ॒भ॒वः॒ । द॒दे । वः॒ । महि॑ तृ॒तीय॑म् । सव॑नम् । मदा॑य ॥
abhūt | oṃ iti | vaḥ | vidhate | ratna-dheyam | idā | naraḥ | dāśuṣe | martyāya | pibata | vājāḥ | ṛbhavaḥ | dade | vaḥ | mahi tṛtīyam | savanam | madāya
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4×11
Grave and granting; a ‘gift’ cadence culminating in the imperative pibata.
Invokes receptivity to a deeper delight; stabilizes the nervous system while keeping vigor.
- ratnadheyam
- Literal: treasure-portion placed. Symbolic: allocated influx of light/power as support for progress
- vidhate
- Literal: to the worshipper/worker. Symbolic: to the one who orders life toward the Divine (inner ritualist)
- idā
- Literal: here, now; also Ida as offering. Symbolic: present-moment receptivity; right offering-field in consciousness
- dāśuṣe
- Literal: to the giver. Symbolic: self-giving; surrender of ego-claims
- pibata
- Literal: drink!. Symbolic: assimilate delight/force; take it into the substance of nature
- tṛtīyaṃ savanam
- Literal: third soma-pressing. Symbolic: mature stage of Ananda—deeper integration after earlier awakenings
- madāya
- Literal: for ecstasy. Symbolic: for uplift that energizes transformation
Explicit mention of the third pressing as a ‘great’ moment; offering is ‘ratnadhéya’ for the vidhát (ritual performer). Inner correlate: when the mortal gives (dāśuṣ), the culminating delight becomes available.
Evening/third pressing sequence in soma ritual (or its poetic remembrance).
Offering and invitation to drink soma; acknowledgment of ratna-portion for the giver.
Use after an act of generosity/service: chant to assimilate quiet joy and strength rather than seek external reward.
vidhaté from √vidh ‘to arrange, serve, worship’ (distinct from √vid ‘to know’), emphasizing the sacrificer as ‘one who orders’ the rite—inner sense: the organiser of consciousness. dāśuṣe from √dāś ‘to give/offer’ indicates self-giving. ratna-dheya repeats treasure-holding. madāya from √mad, purpose: delight is the intended fruit, not incidental.
Reciprocity of offering and grace, Ānanda as telos (madāya), Rita as ordered service (vidh)
Reciprocity—offering under ṛta yields a lawful return of treasure-force.
True giving (dāśuṣe) aligns with satya of the soul, enabling real influx.
Gradation of realization: ‘third pressing’ as later-stage embodiment of delight.
Integral yoga reading: delight as a descending power that must be assimilated by the dynamic nature.
evening (third pressing association)
Evening = maturity/settling; third pressing = deepened assimilation; juice = distilled essence of experience into Ananda.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘granting’ of the great third pressing to the divine powers—an apex moment where offering turns into shared delight. Inwardly, the third savana is the stage where the seeker’s self-giving ripens into stable ecstasy and treasure-bearing consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The gift economy is encoded in inherited verbal roots: √dā/√dāś (giving) paired with √pā (drinking/receiving) and √mad (exultation). This triad—offer, receive, intensify—matches an IE sacral pattern of exchange that is psychological as well as ritual.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the devatā as beneficiaries of the offering (‘ratnadhéya’ for you) while simultaneously centering the mortal giver. The gods drink because the human has given; the human receives because the gods intensify delight—mutual fulfilment through yajña.
Assimilate earned quiet joy after offering; let delight energize skillful action.
Svādhiṣṭhāna (refined delight) integrated upward to Maṇipūra (effective force)
Slow exhale emphasis (inhale 4, exhale 8) while feeling ‘drinking’ the sweetness inwardly.
Sweet, steady exhilaration (not restless excitement).
After chanting, sit 3 minutes sensing a ‘portion of treasure’ placed in the heart-belly region; resolve to act from that fullness.
Udatta lift on ratnadheyam, idā, pibata, mahi, tṛtīyaṃ, savanam; keep ‘madāya’ with a gentle rise then release.
Pause lightly after ratnadheyam; give a clear command-tone on pibata; broaden resonance on mahi tṛtīyaṃ savanam.
ratnadheyam: keep ‘dh’ voiced aspirate; ‘ey’ as long e, dāśuṣe: long ‘ā’; ‘ṣ’ retroflex, tṛtīyaṃ: vocalic ‘ṛ’ clean; long ‘ī’ held, savanam: short vowels, crisp ‘v’
Warm, rounded, ‘nectar-like’ timbre; avoid harshness.
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