Rig Veda 4.37.3: Mandala 4, Sukta 37, Mantra 3
Sukta 4.37
- Rishi
- Vāmadeva Gautama
- Devata
- Rbhus with Soma as offering-medium
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
त्र्युदायं देवहितं यथा वः स्तोमो वाजा ऋभुक्षणो ददे वः । जुह्वे मनुष्वदुपरासु विक्षु युष्मे सचा बृहद्दिवेषु सोमम् ॥
tryudāyáṃ deváhitaṃ yáthā vaḥ stómo vājā ṛbhukṣaṇo dadé vaḥ | júhve manuṣvád uparā́su vikṣú yuṣmé sacā bṛháddiveṣu sómam ||
جیسے قدیم زمانے سے، تین بار اٹھائی گئی استuti - خداؤں میں رکھی ہوئی - تمہیں دی گئی ہے، اے واج، اے ربھکشن۔ میں سوما کو انسانی طریقے سے نچھاور کرتا ہوں، قبائل کی بلند بستیوں میں، تمہارے ساتھ وسیع آسمان کے بڑے دنوں میں۔
Word by Word
- त्र्युदायम्
- the threefold rising/threefold gift (name/epithet)Nounपुंलिङ्ग/नपुंसकलिङ्ग (प्रयोगानुसार), द्वितीया एकवचनRole KarmaRoot त्र्युदाय (प्रातिपदिक; त्रि-उदाय) अथवा त्र्युदाय (नाम)
- देवहितम्
- god-ordained / placed by the godsAdjectiveनपुंसकलिङ्ग, द्वितीया एकवचन (त्र्युदायम् इति कर्मपदं विशेषयति)Role KarmaRoot देवहित (देव + हित; कृदन्त-विशेषण)
- यथा
- as, in such a way thatIndeclinableसम्बन्धाव्यय (उपमान/प्रकार)Root यथा
- वः
- for you / of you (pl.)Pronounषष्ठी बहुवचन (एन्क्लिटिक)Role SampradānaRoot युष्मद्
- स्तोमः
- a hymn of praiseNounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot स्तोम (प्रातिपदिक)
- वाजाः
- prizes, strengths, winningsNounपुंलिङ्ग, प्रथमा बहुवचन (सम्बोधनार्थेऽपि सम्भवः)Role KartāRoot वाज (प्रातिपदिक)
- ऋभुक्षणः
- O/ the Rbhukṣan (name/epithet of the Ṛbhus)Nounपुंलिङ्ग, प्रथमा एकवचन (सम्बोधन/कर्तृप्रयोगः)Role KartāRoot ऋभुक्षण (प्रातिपदिक; ऋभु- + क्षण/क्षणि-)
- ददे
- has given / gaveVerbलिट् (परस्मैपद), प्रथमपुरुष एकवचनRoot दा (दाने)
- वः
- to you (pl.)Pronounचतुर्थी बहुवचन (एन्क्लिटिक)Role SampradānaRoot युष्मद्
- जुह्वे
- in/with the ladle (jūhū)Nounस्त्रीलिङ्ग, सप्तमी एकवचन (वेदिक रूप) / अथवा लोके ‘जुह्वाम्’ इत्यर्थेRole AdhikaraṇaRoot जुहू (प्रातिपदिक; ‘लadle/offeringspoon’)
- मनुष्वत्
- like Manu; in the manner of men (ritually)Indeclinableप्रकाराव्ययRoot मनुष्वत् (अव्यय/तद्धित; मनु + -ष्वत्)
- उपरासु
- on the lower stones / on the pressing-stonesNounस्त्रीलिङ्ग, सप्तमी बहुवचनRole AdhikaraṇaRoot उपरा (प्रातिपदिक)
- विक्षु
- among the clans/peoplesNounस्त्रीलिङ्ग, सप्तमी बहुवचन (वेदिक)Role AdhikaraṇaRoot विश् (प्रातिपदिक; ‘clan, settlement’)
- युष्मे
- among you / in you (pl.)Pronounसप्तमी बहुवचन (वेदिक रूप; ‘युष्मासु’)Role AdhikaraṇaRoot युष्मद्
- सचा
- together with, in company withIndeclinableसह/समवेतार्थक अव्ययRoot सच (अव्यय)
- बृहद्दिवेषु
- in the great days (festal times)Nounनपुंसकलिङ्ग, सप्तमी बहुवचनRole AdhikaraṇaRoot बृहद्दिव (बृहत् + दिव; समास-प्रातिपदिक)
- सोमम्
- Soma (the pressed drink)Nounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot सोम (प्रातिपदिक)
Sandhi Notes
- Resolved sandhi/pada-splits: त्र्यु॒दा॒यं → त्र्युदायम्
- दे॒वहि॑तं → देवहितम्
- व॒: → वः (युष्मद्)
- स्तोमो॑ → स्तोमः
- वाजा → वाजाः
- ऋभुक्षणो → ऋभुक्षणः
- द॒दे → ददे
- व॑: → वः
- जु॒ह्वे → जुह्वे
- मनु॒ष्वदुप॑रासु → मनुष्वत् + उपरासु
- वि॒क्षु → विक्षु
- यु॒ष्मे → युष्मे
- सचा॑ → सचा
- बृ॒हद्दि॑वेषु॒ → बृहद्दिवेषु
- सोम॑म् → सोमम्. Accent marks in the input are retained in the mantra but not encoded per-pada here beyond the base forms
The meaning
Outer meaning
A traditional, thrice-raised hymn of praise, established among the gods, is offered to the Rbhus (Vāja, Ṛbhukṣaṇa). The poet pours Soma in the human manner in the higher settlements of the clans, together with the Rbhus, in the vast days of the Greater Heaven.
Inner meaning
The “thrice-uplifted” praise suggests a triple ascent of consciousness (body–life–mind, or waking–dream–sleep) offered upward and held in the divine order (devahitam). The Rbhus—powers of skilful formation and luminous craftsmanship—help the seeker refine the inner instruments so that Soma (bliss/immortal delight) can be poured and shared not only in ordinary human awareness (manuṣvat) but in “higher habitations” (uparāsu vikṣu): elevated ranges of the being. “Greater Heaven” (bṛhaddiveṣu) indicates the wide supramental/overmental day where the offering becomes vast, steady, and collective with the divine powers.
Universal truth
True worship is an ascent: when aspiration is repeatedly lifted and aligned with the divine order, delight (Soma) becomes available in higher states of life and mind; spiritual powers then cooperate with the human seeker to establish a wider, brighter consciousness.
Themes
Threefold ascent, Mantra as formed power, Soma in the higher levels
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1, RV 4.26, RV 4.27, RV 4.30, RV 4.37
Family tradition
Vāmadeva is a major seer of the 4th Maṇḍala (Gautama lineage), noted for hymns that turn ritual language into an inner ascent—invoking divine powers as helpers in transformation.
Significance
Vāmadeva’s vision frequently emphasizes widening (bṛhat), luminous mind, and the conversion of human offering into a divine cooperation—especially through Indra and allied powers such as the Rbhus.
The deity
- Devata
- Rbhus (Vāja, Ṛbhukṣaṇa) with Soma as offering-medium
- Epithets
- Vāja (winning force), Ṛbhukṣaṇa (the Rbhu-power that makes effective), devahita (aligned with the gods, by context), sūrayaḥ (seer-powers, by hymn context)
- Related deities
- Indra, Agni, Aśvins, Soma
Cosmic role
Cosmic artisans who perfect forms and functions; they renew, multiply, and make fit the instruments for divine work—bridging human craft and divine perfection.
Inner power
Capacity for exact formation: refining thought, speech, and action into luminous, effective instruments that can hold Soma (delight) without distortion.
In ritual
Where it is used
Rbhus and Soma-related praise within Soma-yajña sequences (general usage; exact śrauta placement varies by tradition)
त्र्यु॒दा॒यं दे॒वहि॑तं॒ यथा॑ व॒: स्तोमो॑ वाजा ऋभुक्षणो द॒दे व॑: । जु॒ह्वे म॑नु॒ष्वदुप॑रासु वि॒क्षु यु॒ष्मे सचा॑ बृ॒हद्दि॑वेषु॒ सोम॑म् ॥
त्रि॒ऽउ॒दा॒यम् । दे॒वऽहि॑तम् । वः॒ । स्तोमः॑ । वा॒जाः॒ । ऋ॒भु॒क्ष॒णः॒ । द॒दे । वः॒ । जु॒ह्वे । म॒नु॒ष्वत् । उप॑रासु । वि॒क्षु । यु॒ष्मे इति॑ । सचा॑ । बृ॒हत्ऽदि॑वेषु । सोम॑म् ॥
tri-udāyam | deva-hitam | vaḥ | stomaḥ | vājāḥ | ṛbhukṣaṇaḥ | dade | vaḥ | juhve | manuṣvat | uparāsu | vikṣu | yuṣme iti | sacā | bṛhat-diveṣu | somam
44
4 pādas of ~11 syllables (with Vedic resolutions/expansions possible)
Forward-driving, expansive; suited to invocation and ascent
Builds a sense of upward lift and widening; supports the feeling of a triple rise into a vast luminous space.
- त्र्युदायम् (try-udāyam)
- Literal: thrice-uplifted/threefold rising. Symbolic: triple ascent of aspiration; repeated elevation of consciousness through multiple planes
- देवहितम् (devahitam)
- Literal: placed/held in the gods. Symbolic: aligned with divine law; aspiration lodged in higher truth (ṛta) rather than ego
- स्तोम (stoma)
- Literal: hymn of praise. Symbolic: mantric formation of will and thought that builds a bridge to the gods
- ऋभु (Rbhus) / वाजाः (Vājāḥ) / ऋभुक्षणः (Ṛbhukṣaṇaḥ)
- Literal: a class of artisan-gods; Vāja=winning force; Ṛbhukṣaṇa=Rbhus’ epithet. Symbolic: powers of right formation, skill, and luminous effectiveness that perfect the inner tools
- जुह्वे (juhve)
- Literal: I pour/offer with ladle. Symbolic: act of inner oblation—directing consciousness and delight into the fire of aspiration
- सोम (soma)
- Literal: Soma-juice. Symbolic: divine bliss, immortal delight distilled in meditation
- उपरासु विक्षु (uparāsu vikṣu)
- Literal: in higher settlements/clans. Symbolic: higher ranges of the being; refined inner communities of faculties
- बृहद्दिवेषु (bṛhaddiveṣu)
- Literal: in the vast days/heavens. Symbolic: wide luminous consciousness where truth is stable and spacious
Alludes to triple Soma pressing (morning/midday/evening) or threefold ascent; used as a Soma-hymn integrating praise and oblation.
During Soma pressing/praise cycles or invocations to artisan-powers for successful rite
Recitation as stotra/śastra-style praise; symbolic ‘pouring’ of Soma as offering
Use as a meditation mantra for ‘triple ascent’ (body–life–mind) and for invoking skillful inner refinement before creative or spiritual work.
try- 'three' + ud-āya 'rising/uplift' (ud- √i/√ā 'to go up' as semantic complex); √hu in juhve (offer/pour); bṛhat from √bṛh 'to grow, expand' → the Vast; stoma from √stu 'praise' as crafted speech.
Bṛhat (the Vast), participation (sacā) between human and divine in yajña
devahitam indicates the praise established in divine order; the offering becomes effective when aligned with ṛta.
Truth as stable ‘Greater Heaven’ (bṛhat dyauḥ) where illumination holds.
Perfection of forms: the gods’ artisan-powers reshape the human instrument to carry delight and light.
Proto-Vedāntic / Aurobindonian psychological reading (ascent and transformation through divine powers).
day (symbolic of illumination)
Soma as bliss distilled in meditation; ‘day/heaven’ as illumined consciousness; ‘higher settlements’ as elevated inner domains where faculties live in harmony.
- What is the primary Vedic 'mythologem' present in this verse?
- The threefold elevation (tryudāya) of praise and Soma—an ascent through layered worlds/pressings—culminating in participation with the gods in the Vast. The mythic pattern is 'triple ascent to the divine seat,' enacted through mantra and offering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bṛh 'grow' aligns with PIE *bʰerǵʰ- 'rise, high' (bṛhánt- 'great'); √stu 'praise' has IE parallels in formulaic laudation traditions. The compositional compounding (devá-hita, bṛhád-diveṣu) reflects inherited Indo-European poetic morphology.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s speech (stoma) is not merely addressed to the gods but 'placed in the gods' (devahita): mantra is a bridge-substance. By offering Soma 'together with you' (yuṣme sacā), the rishi affirms co-working: divine powers act within the human offering to open the Vast.
Triple ascent of aspiration and offering of inner delight into the Vast (bṛhat) consciousness, invoking the Rbhus to perfect the instrument.
ajna (illumined mind) and sahasrara (vast heaven)
Moderate nāḍī-śodhana before chanting; then gentle kumbhaka after each pāda to ‘lift’ the praise
From concentrated mental offering to widened, luminous quietude
1) Sit upright; 2) On each pāda, feel an upward lift; 3) After the verse, imagine Soma as cool sweetness spreading above the brow; 4) Offer the day’s work to be ‘crafted’ by the Rbhus into right form.
Vedic tri-svara (udātta/anudātta/svarita) as per śākhā tradition; apply udātta lifts on key invocatory words (e.g., stómaḥ, vājāḥ, sómam).
Keep the natural Vedic rise on udātta syllables; avoid flattening the cadence at pāda ends—let the Triṣṭubh ‘carry forward’.
ṛ in ṛbhukṣaṇaḥ: crisp vocalic ‘ṛ’ (not ‘ri’), tryudāyam: keep ‘tryu-’ as a cluster, not ‘tri-yu’, bṛhaddiveṣu: articulate bṛhat + diveṣu with a light dental d, somaṃ: final anusvāra as nasalization before pause
clear, slightly elevated and spacious; sustain vowels to evoke ‘bṛhat’
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