Rig Veda 2.30.6: Mandala 2, Sukta 30, Mantra 6
Sukta 2.30
- Rishi
- Gṛtsamada
- Devata
- Indra-Soma
- Chandas
- Triṣṭubh
प्र हि क्रतुं वृहथो यं वनुथो रध्रस्य स्थो यजमानस्य चोदौ । इन्द्रासोमा युवमस्माँ अविष्टमस्मिन्भयस्थे कृणुतमु लोकम् ॥
prá hí krátum vṛ́hatho yáṃ vanútho radhrásya sthó yajámānasya codáu | índrā-sómā yuvám asmā́n aviṣṭam asmín bhayá-sthe kṛṇutam lokám ||
কাৰণ তোমালোক বাছি লোৱা যি ক্রতু—ইচ্ছা আৰু বিবেচনাশক্তি—তাক তোমালোক বিস্তাৰ কৰা; তোমালোক যজমানৰ প্ৰেৰক, আৰু বক্র-দুষ্টৰ ভাঙনি। হে ইন্দ্ৰ-সোম, আমাক ৰক্ষা কৰা; এই ভয়ৰ স্থানত আমালৈ এক বিস্তৃতি, এক নিৰাপদ লোক স্থাপন কৰা।
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- हि
- indeed, forIndeclinableparticleRoot हि (nipāta)
- क्रतुम्
- resolve, power of will, planNounmasculine, accusative singularRole KarmaRoot क्रतु- (prātipadika)
- वृहथः
- you two make great / strengthenVerbpresent indicative, 2nd person dual, parasmaipadaRoot वृह् (dhātu; ‘to make great/strengthen’)
- यम्
- which, whomPronounmasculine, accusative singularRole Karma (relative object)Root यद् (sarvanāma-prātipadika)
- वनुथः
- you two win / obtainVerbpresent indicative, 2nd person dual, parasmaipadaRoot वन् (dhātu; ‘to win, gain’)
- रध्रस्य
- of the needy/afflicted (wretched)Nounmasculine, genitive singularRole Sambandha (genitive relation)Root रध्र- (prātipadika)
- स्थः
- you two areVerbpresent indicative, 2nd person dualRoot अस् (dhātu; ‘to be’)
- यजमानस्य
- of the sacrificerNounmasculine, genitive singularRole SambandhaRoot यजमान- (prātipadika; from √यज ‘to sacrifice’)
- चोदौ
- impellers, instigatorsNounmasculine, nominative dualRole Kartā (predicate nominative)Root चोद- (prātipadika; agent noun from √चुद् ‘to impel’)
- इन्द्रासोमा
- O Indra and SomaNounvocative dual (Vedic compound-vocative)Role SambोधनRoot इन्द्र + सोम (proper nouns)
- युवम्
- you twoPronounnominative dualRole KartāRoot युष्मद् (pronoun)
- अस्मान्
- usPronounaccusative pluralRole KarmaRoot अस्मद् (pronoun)
- अविष्टम्
- you two helped/protectedVerbaorist (sigmatic), 2nd person dual, parasmaipadaRoot अव् (dhātu; ‘to help, protect’) with preverb अव-
- अस्मिन्
- in thisPronounlocative singularRole AdhikaraṇaRoot इदम् (pronoun)
- भयस्थे
- in (this) fearful situation/placeNounneuter, locative singularRole AdhikaraṇaRoot भयस्थ- (prātipadika; ‘place/state of fear’, bhaya + stha)
- कृणुतम्
- make (for us)Verbimperative, 2nd person dual, parasmaipadaRoot कृ (dhātu; ‘to make, do’)
- उ
- indeed, justIndeclinableparticle (emphatic/asseverative)Root उ (nipāta)
- लोकम्
- space, free scope, world (room/safety)Nounmasculine, accusative singularRole KarmaRoot लोक- (prātipadika)
Sandhi Notes
- Sandhi resolved as: प्र | हि | क्रतुम् | वृहथः | यम् | वनुथः | रध्रस्य | स्थः | यजमानस्य | चोदौ । इन्द्रासोमा (voc. dual; no internal sandhi) | युवम् | अस्मान् | अविष्टम् | अस्मिन् | भयस्थे | कृणुतम् | उ | लोकम् । Notable: ‘इन्द्रासोमा’ is a dual vocative addressing the pair
- ‘चोदौ’ is nominative dual predicate (‘you two are the impellers’). Accent marks in the saṃhitā text are not reproduced in the pada forms here, but the segmentation follows RV padapāṭha-style word division
The meaning
Outer meaning
Indra and Soma, you increase the ritual action that you accept. You inspire the worshipper and destroy the stingy enemy. Protect us, and in this dangerous place, create a safe, wide world for us.
Inner meaning
O Divine Mind (Indra) and Divine Delight (Soma), when united, you expand the conscious Will (Kratu) of the seeker. You are the impellers of the soul offering its sacrifice and the breakers of the egoistic forces that withhold spiritual wealth. In this state of subconscious fear and constriction (Bhayasthe), grant us the spiritual wideness and freedom (Lokam).
Universal truth
True spiritual action requires the union of illuminated intelligence and divine delight. This combination breaks the resistance of the lower nature and transforms the state of existential fear into a state of spiritual vastness and liberty.
Themes
protection, wideness (bṛhat), Indra-Soma synergy, fear-to-fearlessness transition
In ritual
Where it is used
Soma-yajña dual-invocation; protective formula for establishing fearless space (abhaya) through force (Indra) and delight/immortal essence (Soma)
प्र हि क्रतुं॑ वृ॒हथो॒ यं व॑नु॒थो र॒ध्रस्य॑ स्थो॒ यज॑मानस्य चो॒दौ । इन्द्रा॑सोमा यु॒वम॒स्माँ अ॑विष्टम॒स्मिन्भ॒यस्थे॑ कृणुतमु लो॒कम् ॥
प्र । हि । क्रतु॑म् । वृ॒हथः॑ । यम् । व॒नु॒थः । र॒ध्रस्य॑ । स्थः॒ । यज॑मानस्य । चो॒दौ । इन्द्रा॑सोमा । यु॒वम् । अ॒स्मान् । अ॒वि॒ष्ट॒म् । अ॒स्मिन् । भ॒यऽस्थे॑ । कृ॒णु॒त॒म् । ऊँ॒ इति॑ । लो॒कम् ॥
pra | hi | kratum | vṛhathaḥ | yam | vanuthaḥ | radhrasya | sthaḥ | yajamānasya | codau | indrāsomā | yuvam | asmān | aviṣṭam | asmin | bhaya-sthe | kṛṇutam | oṃ iti | lokam
Soma-yajña dual-invocation; protective formula for establishing fearless space (abhaya) through force (Indra) and delight/immortal essence (Soma)
krátu from √kṛ 'to do/make' (as efficacious intelligence that makes); vṛhathaḥ from √bṛh 'to grow, expand' → wideness (bṛhat); radhra 'crooked/defective' (semantic opposition to ṛta 'straight/right'); codá from √cud 'to impel'; loka from √lok 'to see' → 'open space/realm of seeing' (psychological: field of conscious vision).
kratu (will-intelligence), abhaya (release from fear through wideness), ṛta vs radhra (straight order vs distortion)
- What is the primary Vedic 'mythologem' present in this verse?
- Not a single combat scene but the archetype of divine allies establishing a safe 'world' for the human: Indra (force) and Soma (delight/immortal sap) widen kratu and create loka in a fear-state. Mythically it is the founding of ordered space after victory; psychologically it is the creation of inner wideness where fear cannot hold.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bṛh 'grow' aligns with PIE *bʰerǵʰ-/*bʰer- growth/height semantics in IE (cf. 'berg' as height in Germanic via related developments). √lok 'see' connects to PIE *leuk- 'light/see' in semantic neighborhood (though not a direct identity in all accounts), supporting loka as realm of seeing/illumination.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks for an inner reconstitution: the gods are invoked as enlargers of kratu and makers of loka. The reciprocity is the yajamāna’s offering and aspiration; the return is protection plus the structural transformation of consciousness from fear-bound contraction to ordered wideness.
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