Rig Veda Sukta 31
Mandala 2Sukta 317 Mantras

Sukta 31

Sukta 2.31

Rishi

Gṛtsamada (Bhārgava)

Chandas

Triṣṭubh

Himne ini menyeru Mitra dan Varuṇa sebagai kuasa yang meneguhkan tertib kosmik dan hubungan yang benar, memohon agar mereka—bersama para Āditya, Rudra, dan Vasu—menopang “kereta” perjalanan sang pelaksana korban. Ia kemudian melebar menjadi himpunan viśvedeva (semua dewa): Tvaṣṭṛ, Iḷā, Bhaga, Dyāvā-Rodasī, Pūṣan, Purandhi, dan para Aśvin, agar setiap fungsi kosmik yang menyokong mengambil tempatnya dalam upacara. Penyair menutup dengan “membentuk” kata-katanya sebagai wahana pujian yang baru dibuat, memohon śravas (kemasyhuran/pendengaran yang terilham), vāja (tenaga), dan dhīti (pemikiran yang tercerahkan).

Recitation with translationRig Veda 2.31

In this hymn

Addressed to

  • Mitra-VarunaMantra 1Mitra-Varuṇa (with collective invocation of Ādityas, Rudras, Vasus)

    Mitra and Varuṇa are paired sovereign Ādityas: Mitra upholds concord, contracts, and social harmony; Varuṇa upholds ṛta through vast oversight, binding transgression and releasing the truthful.

  • VishvedevasMantras 2, 7Viśvedevāḥ (collective gods) supporting the divine chariot
  • IndraMantra 3Indra with Maruts
  • TvashtriMantra 4Tvaṣṭṛ and associated deities (Iḷā, Bhaga, Dyāvā, Rodasī, Pūṣan, Purandhi, Aśvins)
  • Ushas-NaktaMantra 5Uṣas-Naktā (Dawn and Night)

Mantras

Mantra 1

अस्माकं मित्रावरुणावतं रथमादित्यै रुद्रैर्वसुभिः सचाभुवा । प्र यद्वयो न पप्तन्वस्मनस्परि श्रवस्यवो हृषीवन्तो वनर्षदः ॥

Wahai Mitra dan Varuṇa, tegakkanlah bagi kami kereta perjalanan—bersama para Āditya, para Rudra, dan para Vasu yang bergerak seia sekata. Apabila daya-daya pencari kami melompat maju seperti burung-burung mengitari sarang-rumahnya, semoga mereka bersukacita oleh kegembiraan tenaga-hayat dan mengambil tempat duduk di yang luas—

Mantra 2

अध स्मा न उदवता सजोषसो रथं देवासो अभि विक्षु वाजयुम् । यदाशवः पद्याभिस्तित्रतो रजः पृथिव्याः सानौ जङ्घनन्त पाणिभिः ॥

Maka sesungguhnya, bagi kami, wahai para dewa yang seia-sekata, angkatlah kereta yang memenangi kepenuhan daya di tengah kabilah-kabilah. Apabila kuasa-kuasa yang pantas, dengan langkahnya, merentas debu di rabung bumi, mereka menghentak ke hadapan dengan tangan—menyediakan jalan bagi kemenangan perjalanan.

Mantra 3

उत स्य न इन्द्रो विश्वचर्षणिर्दिवः शर्धेन मारुतेन सुक्रतुः । अनु नु स्थात्यवृकाभिरूतिभी रथं महे सनये वाजसातये ॥

Dan Indra juga—kuasa yang bekerja untuk semua manusia—bersama bala dari langit, para Marut, dan dengan kehendak yang bercahaya, berdiri mengikuti kami dengan perlindungan yang tidak mengkhianati; demi kemenangan yang agung, demi memperoleh kepenuhan daya, ia menegakkan kereta.

Mantra 4

उत स्य देवो भुवनस्य सक्षणिस्त्वष्टा ग्नाभिः सजोषा जूजुवद्रथम् । इळा भगो बृहद्दिवोत रोदसी पूषा पुरंधिरश्विनावधा पती ॥

Dan juga Dewa itu, penopang alam, Tvaṣṭṛ, bersama kuasa-kuasa yang mengetahui dalam satu keselarasan, menggerakkan kereta. Iḷā dan Bhaga, Langit yang luas dan dua Dunia, Pūṣan dan Purandhi, dan kemudian dua Tuan, para Aśvin—moga semua kuasa ini mengambil tempatnya dalam gerak tertib kami.

Mantra 5

उत त्ये देवी सुभगे मिथूदृशोषासानक्ता जगतामपीजुवा । स्तुषे यद्वां पृथिवि नव्यसा वचः स्थातुश्च वयस्त्रिवया उपस्तिरे ॥

Dan kedua-dua dewi itu—pasangan yang berbahagia, sehaluan satu pandangan—Uṣas (Fajar) dan Nakta (Malam), yang menggerakkan maju segala yang bergerak: aku memuji kamu ketika, wahai Pṛthivī (Bumi), dengan kata yang lebih baharu, yang tegak dan yang bersayap—kuasa-kuasa hayat yang tiga lapis—menghamparkan diri sebagai alas (tapak) bagi pertambahanmu.

Mantra 6

उत वः शंसमुशिजामिव श्मस्यहिर्बुध्न्योऽज एकपादुत । त्रित ऋभुक्षाः सविता चनो दधेऽपां नपादाशुहेमा धिया शमि ॥

Dan aku melafazkan pujianmu seperti para uśij (imam penyulut api): Ahi Budhnya, Yang Tidak-Lahir, Berkaki-Satu; juga Trita, dan Ṛbhukṣan, dan Savitṛ menegakkannya bagi kami; dan Apām Napāt, yang pantas-emas, dalam dhī (wawasan batin) membawa damai serta penetapan yang benar.

Mantra 7

एता वो वश्म्युद्यता यजत्रा अतक्षन्नायवो नव्यसे सम् । श्रवस्यवो वाजं चकानाः सप्तिर्न रथ्यो अह धीतिमश्याः ॥

Kata-kata ini kuanyam dan kuangkat bagi kamu, wahai yang patut dipuja; para ṛṣi telah menempa-nya semula menjadi keselarasan yang baharu. Mengharap kemasyhuran ilham dan mendambakan vāja (kelimpahan daya), semoga kami mencapai dhīti (fikiran-terarah)—seperti kuda yang terpasang elok, layak bagi rata—laju di jalan perjalanan.

Inside Sukta 31

How it unfolds

  1. Where it opens

    A direct plea to Mitra–Varuṇa to uphold the sacrificer’s ‘chariot,’ immediately widening the circle to the Ādityas, Rudras, and Vasus acting in concord.

  2. Development

    The hymn gathers an expanded assembly of divine functions—artisan power (Tvaṣṭṛ), nourishment and guidance (Pūṣan), allotment and fortune (Bhaga), the two worlds (Dyāvā-Rodasī), and swift helpers (Aśvins)—so the rite becomes a coordinated journey.

  3. Climax

    The moment of full divine seating and mobilization: the chariot is set in motion by Tvaṣṭṛ and the cooperative host, implying an ordered, unstoppable progress of sacrifice and life-path under ṛta.

  4. Where it settles

    The poet seals the act by presenting the hymn itself as newly fashioned workmanship and prays to attain śravas, vāja, and dhīti—swift, well-yoked, and fit for the road.

The deity: Mitra–Varuṇa

  • In the VedaThey are approached as protectors and guides who can “uphold the chariot” of the worshipper, while allied divine hosts (Ādityas, Rudras, Vasus) and artisan/support deities (e.g., Tvaṣṭṛ, Pūṣan, Aśvins) are summoned to cooperate.
  • Cosmic functionGuardians of ṛta (cosmic order) and satya (truth), ensuring lawful movement of worlds, seasons, and human society; they coordinate the divine powers so the sacrifice proceeds without obstruction and yields prosperity, safe passage, and right-mindedness.
  • Inner significanceMitra symbolizes inner harmony, trust, and right relation; Varuṇa symbolizes conscience, moral clarity, and the encompassing awareness that corrects disorder. Together they represent disciplined alignment—social and psychological—so the ‘journey’ of life and practice moves straight, protected, and fruitful.

The seer

  • Gṛtsamada (Bhārgava)Bhṛgu/Bhārgava lineage (Gṛtsamada family of Mandala 2) · Principal seer of much of Rig Veda Mandala 2, known for forceful, well-crafted stotras that yoke multiple deities into a single ritual movement, with a characteristic motif of the hymn/rite as a chariot.

Famous verses

अस्माकं मित्रावरुणावतं रथमादित्यै रुद्रैर्वसुभिः सचाभुवा । प्र यद्वयो न पप्तन्वस्मनस्परि श्रवस्यवो हृषीवन्तो वनर्षदः ॥
Verse 2.31.1Programmatic opening: Mitra–Varuṇa are asked to uphold the chariot, explicitly joined by Ādityas, Rudras, and Vasus—setting the hymn’s ‘collective order’ theme.Read verse 2.31.1 →
उत स्य देवो भुवनस्य सक्षणिस्त्वष्टा ग्नाभिः सजोषा जूजुवद्रथम् । इळा भगो बृहद्दिवोत रोदसी पूषा पुरंधिरश्विनावधा पती ॥
Verse 2.31.4Central expansion into a wider pantheon: Tvaṣṭṛ ‘sets the chariot in motion’ and multiple deities are named to ‘take their place’ in the ordered movement—an archetypal viśvedeva integration verse.Read verse 2.31.4 →
एता वो वश्म्युद्यता यजत्रा अतक्षन्नायवो नव्यसे सम् । श्रवस्यवो वाजं चकानाः सप्तिर्न रथ्यो अह धीतिमश्याः ॥
Verse 2.31.7Concluding self-referential craft motif: the seer ‘shapes’ the words as a new harmony and seeks dhīti like a well-yoked chariot-steed—summarizing the hymn as both vehicle and attainment.Read verse 2.31.7 →

Attributes of the deity

  • Ṛta-protecting sovereignty
  • Truthfulness and moral oversight
  • Harmony, friendship, and covenant (Mitra)
  • Binding/releasing power and vastness (Varuṇa)
  • Protective guidance for travel and ritual ‘journey’
  • Collective coordination of divine functions (viśvedeva integration)

Also by this seer

  • Many hymns of Rig Veda Mandala 2 are attributed to Gṛtsamada (especially the Gṛtsamadasūkta corpus).
  • Noted for hymns to Agni and Indra in Mandala 2 that emphasize correct praise (stoma) and ritual efficacy (yajña).

The rite, step by step

  • Ācamana and saṅkalpa: establish intention for ṛta-aligned worship and safe progress.
  • Agni-kindling (or reaffirming the āhavanīya fire) and preliminary invocations.
  • Primary stotra/japa of the sukta to Mitra–Varuṇa, explicitly inviting the Ādityas, Rudras, and Vasus to ‘uphold the chariot.’
  • Secondary inclusive invocation (viśvedeva-style): mentally ‘seat’ Tvaṣṭṛ, Iḷā, Bhaga, Dyāvā-Rodasī, Pūṣan, Purandhi, and the Aśvins in the rite as cooperating powers.
  • Offer oblations with each verse or at key pauses, concluding with a request for vāja (strength) and dhīti (illumined understanding).
  • Śānti and completion: dedicate merit, reaffirm truthfulness and right conduct as the human counterpart of ṛta.

Offerings

  • Ghee (ājya) into Agni
  • Soma (where applicable) or substitute libations
  • Havis such as puroḍāśa/anna offerings (context-dependent)
  • Kuśa water libation and concluding oblations (svāhā)

Frequently Asked Questions

The primary deities are Mitra and Varuṇa. The hymn also calls in allied groups—Ādityas, Rudras, and Vasus—and names other supportive powers like Tvaṣṭṛ, Pūṣan, Bhaga, Dyāvā-Rodasī, and the Aśvins.

The chariot is a ritual and life-journey symbol: the sacrifice must move forward in a straight, protected, well-yoked way. Asking the gods to uphold or set the chariot in motion means asking for orderly progress, safety, and successful completion.

It asks for śravas (renown/inspired hearing), vāja (vigor and winning strength), and dhīti (clear, illumined thought). The closing verse presents the hymn itself as carefully crafted so these attainments can be reached.

Ask anything about Sukta 31 of the Rig Veda

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