Rig Veda 4.33.2: Mandala 4, Sukta 33, Mantra 2
Sukta 4.33
- Rishi
- Vāmadeva Gautama
- Devata
- Rbhus
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यदारमक्रन्नृभवः पितृभ्यां परिविष्टी वेषणा दंसनाभिः । आदिद्देवानामुप सख्यमायन्धीरासः पुष्टिमवहन्मनायै ॥
yadā́rám ákrann ṛbhávaḥ pitṛ́bhyāṃ pári-viṣṭī veṣáṇā daṃsánābhiḥ | ā́did devā́nām úpa sakhyám ā́yan dhī́rāsaḥ púṣṭim avahan mánāyai ||
Nang ang mga Rbhu ay lumikha ng nararapat para sa dalawang Magulang, ang mga nakapalibot na upuan at ang pandekorasyon sa pamamagitan ng kanilang kasanayan, noon sila ay lumapit sa pagkakaibigan ng mga diyos. Ang mga mangunguna ng matatag na kabatiran ay nagdala ng paglago at pagpapakain para sa katuwaan ng isip.
Word by Word
- यदा
- whenIndeclinableकालवाचक-सम्बन्धबोधक अव्यय (when)Role Adhikaraṇa (काल)Root यदा (अव्यय) < यद्- (सर्वनाम-प्रातिपदिक)
- अरम्
- duly / sufficientlyIndeclinableपर्याप्ति/समर्थ्यवाचक अव्यय (enough, duly, properly)Role (क्रियाविशेषण)Root अरम् (अव्यय)
- अक्रन्
- they made / they didVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, बहुवचनRole (क्रिया)Root कृ (करणे)
- ऋभवः
- the Rbhus (divine artisans)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot ऋभु (प्रातिपदिक; देव-समूह-नाम)
- पितृभ्याम्
- for the two parents (father and mother)Nounपुंलिङ्ग, तृतीया, द्विवचनRole Sampradāna (हित/लाभार्थ) / सम्बन्धRoot पितृ (प्रातिपदिक)
- परिविष्टी
- an enclosing seat/covering (a well-fitting enclosure)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā/विषय (अगली क्रिया का कर्तृ/वर्ण्य-वस्तु)Root परि-√विश् (प्रवेशने) → ‘परिविष्टि’ (स्त्री; ‘enclosure/seat/covering’)
- वेषणा
- a garment / adornmentNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole (समनाधिकरण/विशेष्य)Root वेषण (प्रातिपदिक; ‘adornment/garment/covering’)
- दंसनाभिः
- with (their) wondrous skillsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot दंसना (प्रातिपदिक; ‘कौशल/कर्मकौशल, wondrous skill/deed’)
- आ
- towardsIndeclinableउपसर्ग; ‘towards, unto’Role (क्रियाविशेषण/दिशा)Root आ (उपसर्ग/अव्यय)
- इद्
- indeedIndeclinableनिश्चय/एवकारार्थ निपात (indeed, just)Role (निपात)Root इद् (निपात)
- देवानाम्
- of the godsNounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (genitive)Root देव (प्रातिपदिक)
- उप
- near / up toIndeclinableउपसर्ग; ‘near, up to’Role (क्रियाविशेषण/दिशा)Root उप (उपसर्ग/अव्यय)
- सख्यम्
- friendshipNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (प्राप्ति-विषय)Root सख्य (प्रातिपदिक; ‘friendship, companionship’)
- आयन्
- they came / attainedVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, बहुवचनRole (क्रिया)Root आ-√या (गत्यर्थे)
- धीरासः
- the wise (ones)Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (ऋभवः का विशेषण)Root धीरा (प्रातिपदिक; ‘wise, steadfast’)
- पुष्टिम्
- nourishment / prosperityNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot पुष्टि (प्रातिपदिक; ‘nourishment, prosperity’)
- अवहन्
- they broughtVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, बहुवचनRole (क्रिया)Root अव-√वह् (वहने)
- मनायै
- for (their) mind / for intention (i.e., for one’s purpose)Nounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (हितार्थ)Root मना (प्रातिपदिक; ‘thought, mind, intention’)
Sandhi Notes
- Sandhi resolution (Vedic): यदारम् → यदा + अरम्
- अमक्रन् → अक्रन् (augment a- + कृ, लुङ् 3pl)
- पितृभ्यां परिविष्टी → पितृभ्याम् + परिविष्टी (anusvāra not written before p- in saṃhitā)
- आदिद्देवानामुप → आ + इद् + देवानाम् + उप
- सख्यमायन्धीरासः → सख्यम् + आयन् + धीरासः
- पुष्टिमवहन्मनायै → पुष्टिम् + अवहन् + मनायै
The meaning
Outer meaning
When the Rbhus made what was fitting for the two Parents—the enclosing seats and adornment by their skills—then they came to the friendship of the gods. The insightful ones brought nourishment and increase for the mind.
Inner meaning
The ‘two Parents’ are Heaven-and-Earth (Dyauḥ-Pṛthivī) or, inwardly, the higher and lower poles of our nature (spirit and embodied life). The Rbhus fashion ‘fitting forms’—structures of containment (pariviṣṭī) and beautifying arrangement (veṣaṇā) through skill (daṃsanā). This is the yoga of right formation: creating inner seats (stable poises) and refined instruments so the human can enter ‘friendship of the gods’—a harmonious collaboration with higher powers. The result is puṣṭi: nourishment that increases manas—mental delight and capacity.
Universal truth
Perfection is not rejection of nature but its right shaping. When the instrument is well-formed and harmonized, higher forces become companions, and the mind receives true nourishment and growth.
Themes
right measure, divine friendship, inner nourishment, cosmic supports (parents)
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.33.1, RV 4.33.3–11 (hymn continuation, traditional)
Family tradition
Aurobindonian reading highlights Vāmadeva’s emphasis on formation and perfection; RV 4.33 articulates the ‘Rbhu method’ of shaping the inner instrument.
Significance
The rishi links perfection (right making) with divine friendship—suggesting that the gods descend where the instrument is properly prepared.
The deity
- Devata
- Rbhus
- Epithets
- dhīrāsaḥ (steady-wise), daṃsanā (skillful, wondrous)
- Related deities
- Dyāvā-Pṛthivī (Parents), Indra, Agni
Cosmic role
Makers of fitting forms for the gods; renewers; increasers who bring prosperity and right arrangement.
Inner power
Transformational intelligence that builds stable containers and refines expression—turning raw nature into a divine vessel.
In ritual
Where it is used
Rbhū-stotra in Soma ritual cycles
य॒दार॒मक्र॑न्नृ॒भव॑: पि॒तृभ्यां॒ परि॑विष्टी वे॒षणा॑ दं॒सना॑भिः । आदिद्दे॒वाना॒मुप॑ स॒ख्यमा॑य॒न्धीरा॑सः पु॒ष्टिम॑वहन्म॒नायै॑ ॥
य॒दा । अर॑म् । अक्र॑न् । ऋ॒भवः॑ । पि॒तृऽभ्या॑म् । परि॑ऽविष्टी । वे॒षणा॑ । दं॒सना॑भिः । आत् । इत् । दे॒वाना॑म् । उप॑ । स॒ख्यम् । आ॒य॒न् । धीरा॑सः । पु॒ष्टिम् । अ॒व॒ह॒न् । म॒नायै॑ ॥
yadā | aram | akran | ṛbhavaḥ | pitṛ-bhyām | pari-viṣṭī | veṣaṇā | daṃsanābhiḥ | āt | it | devānām | upa | sakhyam | āyan | dhīrāsaḥ | puṣṭim | avahan | manāyai
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4×11
Strong, architectonic rhythm—fits the theme of building/forming.
Gives a sense of structure and completion; supports disciplined resolve and constructive inner work.
- aram akran (अरम् अक्रन्)
- Literal: they made what was fitting/adequate. Symbolic: right formation; proportion and harmony in the instrument
- pitṛbhyām (पितृभ्याम्)
- Literal: for the two parents. Symbolic: heaven-earth; inner spirit-nature polarity to be reconciled
- pariviṣṭī (परिविष्टी)
- Literal: enclosing seats/coverings. Symbolic: stable inner containers: disciplines, boundaries, receptive bases
- veṣaṇā (वेषणा)
- Literal: adornment, dressing. Symbolic: refinement/beautification: purification and right arrangement of faculties
- daṃsanābhiḥ (दंसनाभिः)
- Literal: by wondrous skills. Symbolic: effective yogic craftsmanship; intelligent force shaping nature
- sakhyam (सख्यम्)
- Literal: friendship. Symbolic: harmonious alliance with divine powers; sustained inner communion
- dhīrāsaḥ (धीरा॑सः)
- Literal: steadfast/wise ones. Symbolic: seer-powers of steady insight in the practitioner
- puṣṭim (पुष्टिम्)
- Literal: nourishment, increase. Symbolic: growth of consciousness-substance; strengthening of mind and joy
- manāyai (मनायै)
- Literal: for the mind. Symbolic: for the mental being to delight in truth and wideness
Praise of Rbhus’ right workmanship that wins divine fellowship; applicable in Soma settings emphasizing correct fashioning/arrangement of ritual supports and inner 'seats' (āsandī/upaviṣṭi symbolism).
In Rbhu praise sections emphasizing their ‘works’ (karmāṇi) and their attainment of divine status/friendship.
Narrative stuti of Rbhu accomplishments to invite their perfection-power into the rite.
Chant when reorganizing life, rebuilding habits, or refining speech/behavior—treat it as a ‘consecration of craftsmanship’.
aram 'fitting' (indeclinable) expresses right measure; aligns with ṛta as appropriateness. pitṛ́bhyām dual: 'two parents'—cosmic dyāvā-pṛthivī. dhī́ra- from dhī 'vision, understanding' (√dhī/√dhyai 'to think, contemplate'). púṣṭi- 'nourishment, thriving' from √puṣ 'to thrive, prosper'. sakhyá- 'friendship' from sakhā 'friend'.
R̥ta as 'aram' (the fitting), dhī (vision) as instrument of growth (puṣṭi)
‘Aram’ (fitting) is ṛta as measure and harmony; the cosmos is sustained by right formation.
True adornment is alignment to truth, not ego-display; it makes the mind a fit companion of the gods.
Cosmic making: forming seats/containers is analogous to creating worlds/planes in consciousness.
Integral Yoga / symbolic Veda: transformation through formation, purification, and alliance with higher powers.
Heaven-earth = higher-lower nature; seats/enclosures = disciplines/containers; adornment = purification/refinement; nourishment = assimilated prāṇa/knowledge.
- What is the primary Vedic 'mythologem' present in this verse?
- The Rbhus win entry into the gods’ companionship by crafting 'what is fitting' for the cosmic Parents. Mythically, skillful artisanship leads to apotheosis; psychologically, when the seeker establishes right bases (seats) and harmonious ordering (veṣaṇā) in mind and life, the divine powers draw near in friendship.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dyāvā-pṛthivī as 'Parents' aligns with PIE sky/earth dyew- complex (dyā́m ~ *dyew-). √puṣ 'thrive' has Indo-Iranian parallels (Avestan puš- 'to prosper'). The abstract sakhyá- illustrates inherited social-poetic vocabulary of alliance/friendship as a religious relation.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the Rbhus as exemplars of the path: right work yields divine proximity. The implied reciprocity is pedagogical—by aligning human action with 'aram' (right measure), one becomes capable of divine friendship and receives puṣṭi (increase) for the mind.
‘Make the instrument fitting’: review one faculty (speech, diet, attention) and refine it as sacred craft.
Viśuddha (purified expression) and Maṇipūra (skillful execution)
Kapalabhāti (light, 30–60 strokes) only if appropriate, then calm breathing—symbolizing purification then stabilization (pariviṣṭī).
Collected, constructive, harmonizing; readiness for higher companionship.
After chanting, do a 10-minute ‘Rbhu practice’: (1) create a container (time boundary), (2) refine one behavior (adornment), (3) offer it to the gods (inner dedication), (4) receive nourishment (quiet assimilation).
Maintain Triṣṭubh pāda integrity; let the narrative clauses be clearly separated by breath at pāda ends.
Slight emphasis on ‘aram’, ‘pariviṣṭī’, ‘sakhyam’, ‘puṣṭim’ as semantic anchors; keep cadence steady, not rushed.
yadāram: separate yadā + aram (do not collapse), ṛbhavaḥ: vocalic ṛ; bh aspirate, pitṛbhyām: ṛ short; bhy cluster clear, pariviṣṭī: ṣṭ cluster; long ī, daṃsanābhiḥ: nasal ṃ; bh aspirate, puṣṭim: ṣṭ cluster crisp
Steady, well-articulated, ‘crafted’ clarity.
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