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)

Chandas

Triṣṭubh

Ten hymn w metrze Triṣṭubh chwali Wody (Āpaḥ) jako uporządkowane, dające życie moce, które poruszają się dniem i nocą zgodnie z ṛta, radując się z Savitṛ, który ustanawia kosmiczny porządek, oraz z Indry, który usuwa przeszkody. Rozszerza się również w ochronne wezwania, szczególnie do Indry (i Somy), a w końcu do zastępów Marutów, prosząc o bezpieczeństwo w strachu, przestrzeń szeroką oraz pomyślność bogatą w bohaterską siłę i potomstwo.

Recitation with translationRig Veda 2.30

In this hymn

Addressed to

  • ApasMantra 1Āpaḥ (Waters), with Savitṛ and Indra invoked

    Āpaḥ are celebrated as moving, purifying, life-sustaining streams that follow ṛta; they are friendly powers that cleanse, refresh, and carry vital force.

  • IndraMantras 2-5, 10with allied divine powers implied: the Mother / Janitrī and path-opening energies
  • BrihaspatiMantras 4, 9Bṛhaspati (invoked together)
  • Indra-SomaMantra 6dual
  • SomaMantra 7with implied helpers: givers/awakener powers
  • SarasvatiMantra 8Sarasvatī (with Indra as executing slayer in the second hemistich)
  • MarutsMantra 11

Mantras

Mantra 1

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

Wody znajdują rozkosz w bogu Sawitru, który kształtuje rtę, i w Indrze, zabójcy dusiciela; dzień po dniu się poruszają. W nocy również miara wód posuwa się naprzód; to jest ich pierwsze wylanie.

Mantra 2

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

On, który tu miał przynieść siłę napędową przeciwko Vṛtrze, o nim Matka narodzin przemówiła do poznającego. A moce otwierające ścieżki, zgadzając się z nim, podążają dzień po dniu ku zamierzonymu celowi.

Mantra 3

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

Wyprostowany stanął w przestrzeni pośrodku, i wtedy przeciwko Vṛtrze zniósł cios zniszczenia. Odziany w deszcz mocy ruszył na niego; z ostrą bronią pokonał wroga, Indra.

Mantra 4

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

O Bṛhaspati, przebij żarem jak kamieniem herosów Asury, których bramy są wilcze. Jak kiedyś powaliłeś ich śmiałą siłą, tak teraz też zabij naszego wroga, o Indro.

Mantra 5

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

Zrzuć z nieba wysoki kamień, którym, radując się, miażdżysz wroga. Dla zdobycia dziecka i obfitego potomstwa, uczyń nas godnym udziałem w promieniach Światła, o Indro.

Mantra 6

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

Albowiem powiększacie wolę i moc rozróżniania, którą wybieracie; jesteście napędzicielami składającego ofiarę i łamaczami krzywizny. O Indro i Somo, chrońcie nas; w tym miejscu strachu stwórzcie dla nas przestronność, bezpieczny świat.

Mantra 7

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

Niech nikt nie powie o mnie: 'Stępił się, mozolił się, stał się znużony, już nie wyciska Somy.' Albowiem kto mnie napełnia, kto daje, kto budzi; kto przychodzi do mnie gdy wyciskam, przynosząc promienie Światła, tego potwierdzam.

Mantra 8

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

O Saraswati, przebij dla nas, posiadająca Marutów, śmiała, zwyciężaj wrogów. Nawet tego byka Śaṇḍików, gromadzącego swą bandę i pęczniejącego siłą, Indra powala.

Mantra 9

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

Ktokolwiek, skradając się ku nam, chciałby uderzyć, zaznaczywszy go, przebij go ostrym grotem. O Bṛhaspati, zwyciężaj wrogów swymi broniami; o Królu, ustaw granicę dokoła oszusta, który szkodzi.

Mantra 10

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

Naszymi mocami, o herosie, z heroicznymi siłami, dokonaj czynów męstwa, które są twoje do spełnienia. Niech będą długo ujarzmione i okadzone; zabijwszy ich, przynieś nam bogactwa, pełnie bytu.

Mantra 11

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

To wasze zgromadzenie Marutów, lud boski, zwracam się do niego słowem, szukając ich łaski, z ukłonem: abyśmy mogli osiągnąć pełnię bogactwa we wszystkich heroicznym mocach, przynoszącą potomstwo duszy, godną by o niej słyszano, dzień po dniu.

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 VedaSavitṛ 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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