Now begins the second chapter of the first Eighth. This hymn, the third in the fifth section of the first Circle, beginning with ayam devāya, has eight Riks addressed to the Ribhus. The Rishi and the metre are as before.
The Ribhus are humans who have attained divinity by their askesis; they are the deities in this hymn. It is said that they are the sons of Sudhanvan Angirasa. Some say that they are solar rays. To us both are acceptable. The Truth, the Supreme Light, is denoted in the Veda by the Sun. Rays of this Sun, manifestations of the Consciousness descending on this field of Matter, gross and inert, uplift man who is in the gross body in which the consciousness has become inert. Thus these are the rays of the Sun. And these very Rịbhus become special powers of man by virtue of his development. And man becomes immortal by a divine birth, by a divine state effected by that special power. How then are they spoken of as sons of Sudhanvan? Dhanva is a field with no water, denoting inertness, sheer Matter. Just as the Hill is the place where Cows are hidden or denotes darkness that covers the Waters, similarly the arid land seen to be without sap, by the power of evolution, by accepting the divine rays descending, by absorbing the higher essence, acquires a splendour and blooms forth the glory of the Ribhus as Sudhanvan (fair arid land).
Thus there is coherence either way. Having, in all ways, attained to divinity by virtue of their action and knowledge, these work to help man to attain to divinity. And whatever acts they do they become divine acts only. The actions of the Ribhus are mentioned in symbolic language only. There are about a ten and more hymns in the Rik Samhita addressed to the Ribhus. Everywhere the language is the same, actions are the same, their fruit is the same. It is clear from a mere look on their face that without resort to the hidden symbolic meaning, it is not possible to explain in a straight manner those hymns that are like riddles. There is no doubt about it. We will demonstrate further on.
Ribhu, Vibhva, Vaja — these three are spoken of. The singular denotes their collectivity. And due to their association all are indicated by the word Ribhu, the eldest of them, one of the appellations. The speciality of each of the three is celebrated by the name itself. Ribhu, the eldest, builds by the intellect and by the activity forms conforming to the qualities of Immortality. Vibhva brings about its extension. Vaja effects the plenitude of the divine light and substance. These are called the carpenters, the artisans of immortality for man.
Tr. For the divine host in birth is this laud of utmost felicities chanted by the mouth of the illumined.
This is the second Rik.
ayam stomah this special laudation; viprebhih by the illumined; āsayā by the mouth, by the chief Prana (indicated by the word mouth); akāri is made; of what kind? ratnadhā tamaḥ bears enjoyments excellently; for what purpose? devāya for the God, the host of Ribhus; of what kind? janmane being born or born.
āsayā : third person singular of the word āsya; the termination ya is dropped and ā is substituted in its place.
janmane : Skandasvamin says that this termination man indicates present participle and is capable of indicating the past as well. Sayana has it as being born'. The Ribhus are gods born of the glory of the Truth-Light. This laudation is done by the illumined humans who have attained to their light and power, for the divine birth sought to be attained by the effectuation of the work of the Ribhus. And this is set in speech, by means of the chief Prana that is capable of gaining access to the heart of the gods. By that the laudation becomes patent. The purpose of this laudation is to establish in the inner being of man felicities of superb ecstasies, denoted by the term ratna, wealth. This is the import of the first Rik of the hymn. Now begins the narration of the fulfilment of the Ribhus in the share of the sacrifice and their doings.