Rig Veda Sukta 30
Mandala 2Sukta 3011 Mantras

Sukta 30

Sukta 2.30

Rishi

Gṛtsamada (Bhārgava) (traditional attribution for much of Maṇḍala 2; exact for this sukta should be verified against a full Anukramaṇī)

Devata

Āpaḥ (Waters), with Savitṛ and Indra invoked

Chandas

Triṣṭubh

Himne Triṣṭubh ini memuji Air (Āpaḥ) sebagai kuasa yang teratur dan pembawa kehidupan, yang bergerak siang dan malam selaras dengan ṛta, bersukacita dalam Savitṛ yang menegakkan tertib kosmik dan dalam Indra yang menyingkirkan halangan. Ia juga meluas menjadi seruan perlindungan—terutama kepada Indra (dan Soma) dan akhirnya kepada rombongan Marut—memohon keselamatan ketika takut, keluasan ruang, serta kemakmuran yang kaya dengan kekuatan kepahlawanan dan zuriat.

Recitation with translationRig Veda 2.30

Mantras

Mantra 1

ऋतं देवाय कृण्वते सवित्र इन्द्रायाहिघ्ने न रमन्त आपः । अहरहर्यात्यक्तुरपां कियात्या प्रथमः सर्ग आसाम् ॥

Air-air bersuka pada dewa Savitṛ yang menegakkan ṛta, dan pada Indra, pembunuh sang pengikat; hari demi hari mereka bergerak. Pada malam juga sukatan air maju; inilah curahan pertama mereka.

Mantra 2

यो वृत्राय सिनमत्राभरिष्यत्प्र तं जनित्री विदुष उवाच । पथो रदन्तीरनु जोषमस्मै दिवेदिवे धुनयो यन्त्यर्थम् ॥

Dia yang di sini hampir membawa daya pendorong melawan Vṛtra—tentang dia Sang Ibu segala kelahiran berkata kepada yang mengetahui. Dan kuasa-kuasa yang membuka jalan, dengan kerelaan kepadanya, pergi hari demi hari menuju maksud yang dituju.

Mantra 3

ऊर्ध्वो ह्यस्थादध्यन्तरिक्षेऽधा वृत्राय प्र वधं जभार । मिहं वसान उप हीमदुद्रोत्तिग्मायुधो अजयच्छत्रुमिन्द्रः ॥

Tegak dia berdiri di ruang antara; lalu terhadap Vṛtra dia mengangkat pukulan kebinasaan. Bersalut hujan kekuatan dia menyerbu; dengan senjata tajam dia menewaskan musuh—Indra.

Mantra 4

बृहस्पते तपुषाश्नेव विध्य वृकद्वरसो असुरस्य वीरान् । यथा जघन्थ धृषता पुरा चिदेवा जहि शत्रुमस्माकमिन्द्र ॥

Wahai Bṛhaspati, tikamlah dengan bahang—seperti batu—para wira Asura yang pintunya seperti serigala. Seperti dahulu engkau menewaskan mereka dengan kekuatan yang gagah, demikian juga kini bunuhlah musuh kami, wahai Indra.

Mantra 5

अव क्षिप दिवो अश्मानमुच्चा येन शत्रुं मन्दसानो निजूर्वाः । तोकस्य सातौ तनयस्य भूरेरस्माँ अर्धं कृणुतादिन्द्र गोनाम् ॥

Hempaskanlah dari langit batu yang tinggi itu, yang dengannya engkau, dalam kegembiraan, menghancurkan musuh. Demi kemenangan bagi anak dan zuriat yang melimpah, jadikanlah kami bahagian yang berhak dalam sinar-sinar Cahaya, wahai Indra.

Mantra 6

प्र हि क्रतुं वृहथो यं वनुथो रध्रस्य स्थो यजमानस्य चोदौ । इन्द्रासोमा युवमस्माँ अविष्टमस्मिन्भयस्थे कृणुतमु लोकम् ॥

Kerana kamulah yang meluaskan kratu—kehendak dan daya-budi—yang kamu pilih; kamulah pendorong sang yajamāna, dan pematah yang bengkok. Wahai Indra dan Soma, lindungilah kami; di tempat ketakutan ini, jadikanlah bagi kami keluasan, suatu dunia yang aman.

Mantra 7

न मा तमन्न श्रमन्नोत तन्द्रन्न वोचाम मा सुनोतेति सोमम् । यो मे पृणाद्यो ददद्यो निबोधाद्यो मा सुन्वन्तमुप गोभिरायत् ॥

Janganlah sesiapa berkata tentangku: “Dia telah menjadi tumpul, dia telah berpenat-lelah, dia telah lesu—dia tidak lagi memerah Soma.” Kerana sesiapa yang memenuhi aku, sesiapa yang memberi, sesiapa yang membangunkan; sesiapa yang datang kepadaku ketika aku memerah, dengan membawa sinar-sinar Cahaya—dialah yang kuakui.

Mantra 8

सरस्वति त्वमस्माँ अविड्ढि मरुत्वती धृषती जेषि शत्रून् । त्यं चिच्छर्धन्तं तविषीयमाणमिन्द्रो हन्ति वृषभं शण्डिकानाम् ॥

Wahai Sarasvatī, tembuslah (pukullah) demi kami—yang berserta Marut, yang berani—tundukkanlah musuh-musuh. Bahkan lembu jantan kaum Śaṇḍika itu, yang menghimpun gerombolannya dan mengembang dengan daya, Indra menumbangkannya.

Mantra 9

यो नः सनुत्य उत वा जिघत्नुरभिख्याय तं तिगितेन विध्य । बृहस्पत आयुधैर्जेषि शत्रून्द्रुहे रीषन्तं परि धेहि राजन् ॥

Sesiapa yang پنهان-pelan mendekati kami lalu hendak memukul—setelah dikenal pasti dia, tikamlah dia dengan mata yang tajam. Wahai Bṛhaspati, menangkanlah musuh-musuh dengan senjata-senjatamu; wahai Raja, kepunglah si penipu yang mencelakakan itu dengan batas di sekelilingnya.

Mantra 10

अस्माकेभिः सत्वभिः शूर शूरैर्वीर्या कृधि यानि ते कर्त्वानि । ज्योगभूवन्ननुधूपितासो हत्वी तेषामा भरा नो वसूनि ॥

Dengan kekuatan-kekuatan kami, wahai wira, dengan daya-daya kewiraan, lakukanlah perbuatan-perbuatan gagah yang menjadi tugasmu. Biarlah mereka lama ditundukkan dan diasapi hingga terusir; setelah menewaskan mereka, bawalah kepada kami kekayaan-kekayaan, kepenuhan-kepenuhan wujud.

Mantra 11

तं वः शर्धं मारुतं सुम्नयुर्गिरोप ब्रुवे नमसा दैव्यं जनम् । यथा रयिं सर्ववीरं नशामहा अपत्यसाचं श्रुत्यं दिवेदिवे ॥

Pasukan Marut milikmu itu—kaum ilahi itu—aku seru dengan kata, memohon kurnia mereka, dengan sujud sembah: agar kami mencapai kelimpahan yang kaya dengan segala daya kewiraan, yang mengurniakan zuriat jiwa, dan layak didengari, hari demi hari.

Inside Sukta 30

How it unfolds

  1. Where it opens

    The hymn opens by presenting the Waters as delighting in Savitṛ who fashions ṛta and in Indra the obstruction-slayer, emphasizing their orderly motion by day and night.

  2. Development

    From cosmic description (measured flow and first outpouring) the focus shifts toward human need: protection, removal of crookedness, and enlargement of resolve/kratu for the sacrificer.

  3. Climax

    A direct plea to Indra (and Soma) to protect the community and, in a ‘place of fear,’ to create a wide, secure world (uru loka).

  4. Where it settles

    The hymn closes with reverent address to the Marut-host, asking for enduring prosperity—rich in heroic powers and offspring—renowned and renewed day by day.

The deity: Āpaḥ, with Savitṛ and Indra invoked

  • In the VedaĀpaḥ are celebrated as moving, purifying, life-sustaining streams that follow ṛta; they are friendly powers that cleanse, refresh, and carry vital force. Savitṛ is invoked as the deity who fashions and impels ṛta, while Indra is praised as ahi-ghna, the slayer of the constricting serpent/obstruction that holds back the waters.
  • Cosmic functionTo circulate vitality through the worlds—rain, rivers, and the flowing principle that sustains plants, cattle, and human life—while maintaining the rhythm of day/night and the lawful measure (kriyā/kiyati) of the cosmos.
  • Inner significanceWaters signify the cleansing and renewing current of consciousness: the capacity to release inner blockage, restore clarity, and create a ‘wide space’ (uru loka) of safety and right orientation for the seeker and sacrificer.

The seer

  • Gṛtsamada (Bhārgava)Bhṛgu/Bhārgava lineage (Gṛtsamada family of Maṇḍala 2) · Principal seer associated with much of Rig Veda Maṇḍala 2; noted for hymns that combine cosmic order (ṛta) with practical protection and prosperity in ritual life.

Famous verses

ṛtaṃ devāya kṛṇvate (Savitṛ fashions ṛta)
Verse 2.30.1Sets the hymn’s cosmological frame: waters moving in accord with ṛta, delighting in Savitṛ and in Indra as the remover of obstruction—linking natural flow with divine order and protection.Read verse 2.30.1 →
kṛṇutam u lokam (make for us a world/space)
Verse 2.30.6Expresses the core protective petition: Indra-Soma enlarge discernment and create ‘wideness’ and safety amid fear—often cited for spiritual courage and removal of constriction.Read verse 2.30.6 →
तं वः शर्धं मारुतं सुम्नयुर्गिरोप ब्रुवे नमसा दैव्यं जनम् । यथा रयिं सर्ववीरं नशामहा अपत्यसाचं श्रुत्यं दिवेदिवे ॥
Verse 2.30.11Concluding communal invocation to the Maruts as the ‘divine people,’ requesting prosperity rich in heroic strength and offspring, to be renewed and spoken of daily.Read verse 2.30.11 →

Attributes of the deity

  • Purifying and healing
  • Life-giving and nourishing
  • Rhythmic, measured movement aligned with ṛta
  • Obstacle-breaking when allied with Indra
  • Connected with inspiration, refreshment, and prosperity

Also by this seer

  • Large portions of Rig Veda Maṇḍala 2 are traditionally attributed to Gṛtsamada and his family.
  • Well-known Bhārgava-associated praise of Indra and Agni across Maṇḍala 2 (family collection), emphasizing protection, victory, and right-ordered sacrifice (yajña).

The rite, step by step

  • Ācamana or sprinkling (prokṣaṇa) with clean water while establishing intent for purification and protection.
  • Invoke Savitṛ as establisher/impeller of ṛta; acknowledge the lawful movement of the waters.
  • Invoke Indra as remover of obstruction (ahi-ghna), asking for the opening of paths and release of constraints.
  • (Where applicable) Pair-invocation to Indra-Soma for protection and ‘wideness’ in a fearful place (uru loka).
  • Conclude with reverence to the Marut-host for strength, communal support, and flourishing prosperity day by day.
  • Seal with a final offering/oblation and a quiet moment of contemplation on flow, order, and fearlessness.

Offerings

  • Water libation (to waters/streams)
  • Ghee (ājyāhuti) into Agni
  • Soma offering (where soma ritual is performed)
  • Simple oblations such as milk or grains in domestic settings

Frequently Asked Questions

It praises the Waters (Āpaḥ) as purifying, life-giving powers that move in an orderly way according to ṛta, and it asks the gods—especially Savitṛ and Indra—for protection and release from obstruction.

Savitṛ is invoked as the one who establishes and impels ṛta (cosmic order), while Indra is praised as the slayer of obstruction (ahi-ghna), who helps the waters—and our lives—flow freely without constriction.

It is a prayer for safety and inner freedom: when circumstances feel threatening, the hymn asks Indra and Soma to create an open, secure ‘world’ (uru loka)—a condition of protection, clarity, and room to act rightly.

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