०३४

सर्वाष् टीकाः ...{Loading}...
सायण-भाष्यम्

‘ऋभुर्विभ्वा’ इत्येकादशर्चं द्वितीयं सूक्तं वामदेवस्यार्षं त्रैष्टुभमार्भवम् । “ ऋभुर्विभ्वा’ इत्यनुक्रमणिका । व्यूढे दशरात्रे पञ्चमेऽहनि वैश्वदेवशस्त्रे आर्भवनिविद्धानीयमिदम् । ‘ऋभुर्विभ्वा स्तुषे जनम् ’ ( आश्व. श्रौ. ८. ८) इति सूत्रितत्वात् ॥

Jamison Brereton

34 (330)
R̥bhus
Vāmadeva Gautama
11 verses: triṣṭubh
This hymn is built upon an urgent appeal that the R̥bhus and Indra reward and prosper the sacrificers. That desire is expressed especially in the repetitions of the noun ratnadhéya “the conferring of treasure” and adjective ratnadhá/-dhā́ “con ferring treasure.” Ratnadhéya (1b, 4a, 11d) occurs in the first and last verses and thereby frames the hymn; ratnadhá/-dhā́ (6d, 7d, 8d) is in the opening verses of the second half of the hymn. This repetition is amplified by the closely related phrases rayíṃ √dhā “confer riches” (10b) and rātíṃ √dhā “confer a gift” (10d), in the final verse before the extra-hymnic concluding verse 11.
Such word and sound repetition is a broader strategy of this poet. So pādas 5a, 5c, and 6a all begin with ā́ “here” and their following pādas open with an m-sound and repeat nasals, while using relatively few stops: 5b mahó naro dráviṇaso gr̥ṇānā́ḥ, 5d imā́ ástaṃ navasvà iva gman, 6b imáṃ yajñáṃ námasā hūyámānāḥ. The result is a humming sound reminiscent of stotra chants in the classical Vedic rite. Then 6c, 7a, 7b, 8a, 8b, 8c, and 8d begin with forms of sajóṣas “together” to emphasize the collectivity of gods who receive the soma. And finally, in a mirroring of verses 5–6, pādas 9a, 9c, and 10a begin with yé “who.”
Implicit in the hymn is an insistence that the R̥bhus, even if they were once mor tals, are now gods, able to bestow gifts on the sacrificers. Verse 3 defines their dual status as divine recipients of soma and as priests who offered soma. The sacrifice belongs to them, for as priests “like Manu” they long ago offered the sacrifice, but they also received it as gods. They are called sūrí “patrons” (6c), a term that can apply to sacrificers or to gods who reward the priests of the sacrifice. In 11cd the R̥bhus are invoked to receive the soma together with unnamed kings, who again could be divine or human. But the poet places particular emphasis on their divinity. The linking of the R̥bhus with Indra, especially at the beginning and end of the hymn (1a, 5a, 6c, 11c), more than just names the principal divine recipients at the Third Pressing; it also reaffirms the divinity of the R̥bhus through their close relationship to Indra. In verses 7–8 the poet directly addresses Indra and invites him to drink the soma together with many of the other deities who receive offerings at the soma pressings, and then adds the R̥bhus (8b) to his address and to these divinities. The poet even creates an icon of their achievement of divinity. The one time in this hymn that they are directly called gods is the very last word of the last verse, which forms a climax to the hymn.
One final note: at the beginning of the hymn, the poet names the three R̥bhus: R̥bhu, Vibhvan, and Vāja. Normally, the three together are called R̥bhus, of course, but elsewhere and here they can also be invoked by elliptical plurals of either of the other two names. In this hymn they are called Vājas in successive verses (3d, 4c, and 5a), an address likely inspired by the epithet vā́jaratna “whose treasure is victory’s prize” in verse 2. In 9d they are called Vibhūs, obviously patterning with Vibhvan. In the first half of verse 9 the poet associates the name “R̥bhu” with the gods’ typical deeds: they created a chariot for the Aśvins, rejuvenated their par ents, and fashioned a cow and two horses. As noted before, most of these deeds refer to priestly action, since the chariot can be the sacrifice, the parents either the Aśvins themselves or the sacrificer and his wife, the cow the soma stalks, and the two horses the horses that bring Indra to the sacrificial area. In 9cd the poet uses the name “Vibhū” (or the form may be “Vibhu”) and the deeds he describes are more unusual. The R̥bhus do not elsewhere make armor, so the significance of this story is obscure. The other two deeds echo the plea for prosperity. As Geldner has noted, Yāska understands ŕ̥dhak both in the sense of “separate” (pr̥thak) and “prospering” (r̥dhnuvan). The first is the proper meaning of ŕ̥dhak, but if the second is suggested by the word’s similarity to √r̥dh “prosper,” then the verse implies that the Vibhūs both create and prosper the sacrificer’s world.

01 ऋभुर्विभ्वा वाज - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

ऋभु᳓र् वि᳓भ्वा वा᳓ज इ᳓न्द्रो नो अ᳓छ
इमं᳓ यज्ञं᳓ रत्नधे᳓यो᳓प यात
इदा᳓ हि᳓ वो धिष᳓णा देवी᳓ अ᳓ह्नाम्
अ᳓धात् पीतिं᳓ स᳓म् म᳓दा अग्मता वः

02 विदानासो जन्मनो - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

विदाना᳓सो ज᳓न्मनो वाजरत्ना
उत᳓ र्तु᳓भिर् ऋभवो मादयध्वम्
सं᳓ वो म᳓दा अ᳓ग्मत स᳓म् पु᳓रंधिः
सुवी᳓राम् अस्मे᳓ रयि᳓म् ए᳓रयध्वम्

03 अयं वो - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

अयं᳓ वो यज्ञ᳓ ऋभवो अकारि
य᳓म् आ᳓ मनुष्व᳓त् प्रदि᳓वो दधिध्वे᳓
प्र᳓ वो अ᳓छा जुजुषाणा᳓सो अस्थुर्
अ᳓भूत वि᳓श्वे अग्रियो᳓त᳓ वाजाः

04 अभूदु वो - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

अ᳓भूद् उ वो विधते᳓ रत्नधे᳓यम्
इदा᳓ नरो दाशु᳓षे म᳓र्तियाय
पि᳓बत वाजा ऋभवो ददे᳓ वो
म᳓हि तृती᳓यं स᳓वनम् म᳓दाय

05 आ वाजा - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

आ᳓ वाजा यात उ᳓प न ऋभुक्षा
महो᳓ नरो द्र᳓विणसो गृणानाः᳓
आ᳓ वः पीत᳓यो अभिपित्वे᳓ अ᳓ह्नाम्
इमा᳓ अ᳓स्तं नवसु᳓व इव ग्मन्

06 आ नपातः - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

आ᳓ नपातः शवसो यातनो᳓प
इमं᳓ यज्ञं᳓ न᳓मसा हूय᳓मानाः
सजो᳓षसः सूरयो य᳓स्य च स्थ᳓
म᳓ध्वः पात रत्नधा᳓ इ᳓न्द्रवन्तः

07 सजोषा इन्द्र - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

सजो᳓षा इन्द्र व᳓रुणेन सो᳓मं
सजो᳓षाः पाहि गिर्वणो मरु᳓द्भिः
अग्रेपा᳓भिर् ऋतुपा᳓भिः सजो᳓षा
ग्ना᳓स्प᳓त्नीभी रत्नधा᳓भिः सजो᳓षाः

08 सजोषस आदित्यैर्मादयध्वम् - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

सजो᳓षस आदित्यइ᳓र् मादयध्वं
सजो᳓षस ऋभवः प᳓र्वतेभिः
सजो᳓षसो दइ᳓वियेना सवित्रा᳓
सजो᳓षसः सि᳓न्धुभी रत्नधे᳓भिः

09 ये अश्विना - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

ये᳓ अश्वि᳓ना ये᳓ पित᳓रा य᳓ ऊती᳓
धेनुं᳓ ततक्षु᳓र् ऋभ᳓वो ये᳓ अ᳓श्वा
ये᳓ अं᳓सत्रा य᳓ ऋ᳓धग् रो᳓दसी ये᳓
वि᳓भ्वो न᳓रः सुअपत्या᳓नि चक्रुः᳓

10 ये गोमन्तम् - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

ये᳓ गो᳓मन्तं वा᳓जवन्तं सुवी᳓रं
रयिं᳓ धत्थ᳓ व᳓सुमन्तम् पुरुक्षु᳓म्
ते᳓ अग्रेपा᳓ ऋभवो मन्दसाना᳓
अस्मे᳓ धत्त ये᳓ च रातिं᳓ गृण᳓न्ति

11 नापाभूत न - त्रिष्टुप्

विश्वास-प्रस्तुतिः ...{Loading}...

ना᳓पाभूत न᳓ वो अतीतृषाम
अ᳓निःशस्ता ऋभवो यज्ञे᳓ अस्मि᳓न्
स᳓म् इ᳓न्द्रेण म᳓दथ स᳓म् मरु᳓द्भिः
सं᳓ रा᳓जभी रत्नधे᳓याय देवाः