Rig Veda Sukta 57
Mandala 10Sukta 576 Mantras

Sukta 57

Sukta 10.57

Devata

Indra (with Soma-sacrificer context)

Ten krótki hymn jest modlitwą ochronną i uzdrawiającą dla osób uczestniczących w ofierze Somy, błagającą Indrę, aby składający ofiary nie zboczyli z właściwej ścieżki ani nie zostali zablokowani przez wrogie siły. Następnie zwraca się do wnętrza, przywołując powrót i ustabilizowanie manas (umysłu) dla właściwej woli (kratu), rozeznania (dakṣa), życia oraz trwałej wizji Słońca jako wewnętrznego światła. Zakończenie potwierdza zgodność z vratami Somy (właściwymi działaniami), noszenie przywróconego umysłu w ciele i zyskanie owocnej twórczej witalności (prajā).

Recitation with translationRig Veda 10.57

Mantras

Mantra 1

मा प्र गाम पथो वयं मा यज्ञादिन्द्र सोमिनः । मान्त स्थुर्नो अरातयः ॥

Niech nie zbaczamy z Drogi; ani, o Indro, my, którzy jesteśmy nosicielami Somy, z ofiary. Niech wrogie moce nie stają między nami a prawdziwą drogą.

Mantra 2

यो यज्ञस्य प्रसाधनस्तन्तुर्देवेष्वाततः । तमाहुतं नशीमहि ॥

Tę nić ofiary, która jest jej prawdziwym dopełnieniem, rozpostartą pośród bogów, niech osiągniemy i posiądziemy to, co jest dobrze ofiarowane.

Mantra 3

मनो न्वा हुवामहे नाराशंसेन सोमेन । पितॄणां च मन्मभिः ॥

Teraz przyzywamy z powrotem Umysł za pomocą Somy Narāśaṃsy oraz natchnionymi myślami Ojców.

Mantra 4

आ त एतु मनः पुनः क्रत्वे दक्षाय जीवसे । ज्योक्च सूर्यं दृशे ॥

Niech twój Umysł powróci do ciebie, powróci dla woli i prawego rozeznania, dla życia i dla długiego widzenia Słońca, wewnętrznego światła.

Mantra 5

पुनर्नः पितरो मनो ददातु दैव्यो जनः । जीवं व्रातं सचेमहि ॥

Niech Ojcowie oddadzą nam Umysł; niech lud boski, bogowie, go udzielą. Niech poruszamy się w harmonii z żywym zgromadzeniem naszych mocy.

Mantra 6

वयं सोम व्रते तव मनस्तनूषु बिभ्रतः । प्रजावन्तः सचेमहि ॥

O Somo, w twoim prawie działania, niosąc Umysł w naszych ciałach, niech będziemy w harmonii, bogaci w potomstwo, twórcze moce.

Inside Sukta 57

How it unfolds

  1. Where it opens

    A plea not to stray from the path or from the yajña, and not to be blocked by hostile powers.

  2. Development

    The focus shifts from external protection to internal restoration: mind is called back for will, discernment, and life.

  3. Climax

    The prayer for enduring vision—“long seeing of the Sun”—as the sign of restored, illumined consciousness.

  4. Where it settles

    Harmony with Soma’s sacred working (vrata), bearing mind in the body and attaining fruitful creative fullness (prajā).

The deity: Indra

  • In the VedaIndra is invoked as the powerful protector and leader of the sacrificers, the one who clears obstacles and guards the rite so the Soma-bearers remain on the true path. Within the hymn’s later verses, the restoration of manas is prayed for as a returning, re-centering power, culminating in harmony with Soma’s sacred order (vrata).
  • Cosmic functionChampion of ṛta in action: he overcomes obstructing forces, secures the forward movement of the yajña, and enables the sacrificer’s progress toward light (Sūrya) and vitality.
  • Inner significanceIndra signifies decisive strength and right direction in consciousness; the ‘return of mind’ is the re-gathering of scattered attention into purposeful will and discernment, enabling an enduring vision of truth/light.

Famous verses

mā pra gāma patho vayam
Verse 10.57.1Sets the hymn’s protective intent: staying on the right path and within the sacrifice, free from obstructing hostile forces—central to the Soma-sacrificer context.Read verse 10.57.1 →
ā ta etu manaḥ punaḥ
Verse 10.57.4Core psychological-spiritual mantra: the ‘return of mind’ for kratu and dakṣa, culminating in sustained vision of Sūrya as inner light.Read verse 10.57.4 →
वयं सोम व्रते तव मनस्तनूषु बिभ्रतः । प्रजावन्तः सचेमहि ॥
Verse 10.57.6Concluding synthesis: alignment with Soma’s vrata, embodiment of restored mind, and the blessing of prajā (progeny/creative power) as the fruit of right order.Read verse 10.57.6 →

Attributes of the deity

  • Protector of the yajña and Soma-bearers
  • Remover of obstacles and hostile powers (arātayaḥ)
  • Giver of right direction (path) and steadfastness
  • Supports kratu (will/intent) and dakṣa (discernment/skill)
  • Leads toward Sūrya as enduring inner vision
  • Linked with Soma’s vrata (sacred law/working)

Also by this seer

  • Attributed only at the level of the hymn (sūkta) without a clearly preserved r̥ṣi-name in the received tradition for RV 10.57
  • Represents the 10th Maṇḍala tendency to integrate ritual prayer with inward, experiential language (manas, kratu, dakṣa)

The rite, step by step

  • Sankalpa/intent: affirm adherence to the path and the yajña as the guiding order
  • Invocation of Indra: request protection so no hostile force stands ‘between’ the sacrificer and the rite
  • Recollection/return of mind (manas): recite prayers for mind to come back for kratu and dakṣa
  • Orientation to light: pray for sustained ‘seeing of the Sun’ (outer and inner illumination)
  • Concluding alignment with Soma: affirm living in Soma’s vrata, bearing mind in the body
  • Śānti/closure: seal the rite with the wish for harmony and fruitful increase (prajā)

Offerings

  • Soma (libation/pressing in Soma-yajña context)
  • Ghee and oblations into Agni as supportive offerings
  • Water and simple oblations when used as a protective/mental-restoration recitation outside full Soma-pressing

Frequently Asked Questions

It asks for protection so the sacrificers do not deviate from the right path or the Soma-yajña, and it prays for the mind to return—bringing will, discernment, life, and clear inner vision.

In Vedic thought, scattered mind weakens both ritual effectiveness and inner clarity. The hymn calls mind back so intention (kratu) and discernment (dakṣa) become steady, leading to sustained ‘seeing of the Sun’ as light and truth.

It can be recited as a prayer before any disciplined practice—study, meditation, or ritual—asking for protection from distractions, restoration of focus, and alignment with a higher order of living (vrata).

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