TIT BITS OF RIG VEDA MADE EASY (VII) : SOOKTA 20

सूक्त  २० SOOKTA 20
देवता ऋभुगण  Devata Rubhugana

In this 20th Sookta for the first time there is a mention of divinity selecting to be born as humans.

The concept that humans have divinity in them or their consciousness is connected to the Divine
is vaguely outlined here in Sookta 20:1 (सूक्त २० : १ ).  This identity of human self with the divine
Self is the greatest wealth of the human race when such ज्ञान or experiential realization becomes possible to any human being.

The first sookta starts with expression of gratitude to ऋभुs (Rubhus) or divinities. Here is when Rig Veda gives its first inkling of what kind of knowledge in addition to the nature of the evolution of the Universe and consciousness it intends to present. This knowledge is beyond the reach of the senses which are symbolically seen as the horses.

Sookta 20:2 सूक्त  २०:२
The perception and the mental elaboration of the सृष्टि (perceived world) is created at the conscious level by integrating the input of the senses as if the horses are now coordinated to move yoked to the chariot (रथ ) and who else but Indra (the paramount regulator of the awareness (in the cortex) who is the emperor of all the Devas and Devatas being entirely instrumental and responsible for the conscious and unconscious awareness) would make such a feat possible? So, now the Rubhus ( ऋभुs ) and Indra
(इंद्र ) are invoked and invited with highest reverence, love and adoration to join the (य़ज्ञ ) yajna. Here is a clear understanding that divine intervention is necessary for the efforts of the Healing Agents in the universe (अश्विनिकुमार देवताs The twin physicians described earlier in this series).

Sookta 20:3 सूक्त  २०: ३

It was the Rubhus that made the intuitive and perceptual knowledge available to Ashwinikumars pertaining to what is transpiring in the organism at all levels by creating a chariot (coordinated perception of internal and external senses and intuition) that could freely move all over the the insides of the body at all levels to bring wellbeing (सुख) for the human being (or living being). Here one needs to view Ashwini Kumars as priciples that assume the status of Devas because of the powers bestowed
upon them by Rubhus (ऋभुs). Rubhus also gave them the milk giving cow, symbolically milk representing the knowledge and Cow standing for the Prajna प्रज्ञा.  Without such knowledge they would not have been effective healers.

Sookta 20:4 सूक्त  २०: ४

This sookta praises Rubhus as good-honest hearted (सरल हृदय ), engaged in all the activities, and contemplating on them (rubhus) (ऋभुगण) with gratitude will not go without bearing fruits because they have the capacity to re-juvinate, because they brought the youth back for their own parents. Here one needs to be careful in not interpreting it concretely. All children would secretly wish that their parents never get old and remain youthful for ever. The parents of Rubhus here need to be understood as Brahman or Parmatman which is eternally youthful in that there is timelessness and immortality as its essential nature. Likewise their (rubhu's) mother if conceptualized as Bhu (भू) who is repeatedly re-juvinated through the ever green newly born biosphere in cycles of birth and death. So Rubhus have been described as bringing youth to their parents.

The Sookta 20 thus adores the Rubhus for partaking in the Yajna. They are recognized as operating in the mortal living beings for the sake of their wellbeing but they remain immortal as all principles of nature are and attain the quality of Devas and Devatas (Devatva) when human consciousness evolves to intuitively perceive their presence in its internal world. They are all doing their सत्कर्म good work
which when appreciated and recognized make them revered.

See below in the comments a translation by Ralph T H Griffith of the same sookta 20 in 1896.