Atharva Veda Sukta 30
Kanda 4Anuvaka 3Sukta 308 Mantras

Sukta 30

Rishi: Traditionally Vāc/Rāṣṭrī-associated revelation stream (as in parallel RV ‘Devī Sūkta’ style); specific AV anukramaṇī attribution varies.

Devata: Rāṣṭrī (Rāṣṭradevī), with implicit support of all gods named.

Chandas: Triṣṭubh (RV-like self-declarative style).

Mantras

Mantra 1

राष्ट्रदेवी । अ॒हं रु॒द्रेभि॒र्वसु॑भिश्चराम्य॒हमा॑दि॒त्यैरु॒त वि॒श्वदे॑वैः । अ॒हं मि॒त्रावरु॑णो॒भा बि॑भर्म्य॒हमि॑न्द्रा॒ग्नी अ॒हम॒श्विनो॒भा

I move with Rudras and with Vasus; I move with Ādityas and with all the Gods. I bear up Mitra and Varuṇa both; I bear up Indra-Agni; I bear the Aśvins both.

Mantra 2

अ॒हं राष्ट्री॑ सं॒गम॑नी॒ वसू॑नां चिकि॒तुषी॑ प्रथ॒मा य॒ज्ञिया॑नाम्। तां मा॑ दे॒वा व्य॑दधुः पुरु॒त्रा भूरि॑स्थात्रां॒ भूर्या॑वे॒शय॑न्तः

I am the Sovereign Queen, the gatherer-up of treasures, discerning, first among those worthy of worship. Me have the Gods established in many places, firmly abiding, infusing me with abundant entrance.

Mantra 3

अ॒हमे॒व स्व॒यमि॒दं व॑दामि॒ जुष्टं॑ दे॒वाना॑मुत मानु॑षाणाम्। यं का॒मये॒ तन्त॑मु॒ग्रं कृ॑णोमि॒ तं ब्र॒ह्माणं॒ तमृषिं॒ तं सु॑मे॒धाम्

I, even I, of mine own self, speak this utterance, welcome to the Gods and likewise to men. Whom I desire—him, him I make a dread one: him a Brahman, him a Rishi, him of excellent understanding.

Mantra 4

मया॒ सोऽन्न॑मत्ति॒ यो वि॒पश्य॑ति॒ यः प्रा॒णति॒ य ईं शृ॒णोत्यु॒क्तम्। अ॒म॒न्तवो॒ मां त उप॑ क्षियन्ति श्रु॒धि श्रु॑त श्रु॒द्धेयं॑ ते वदामि

Through me he eats his food—who sees with insight, who breathes, who hears the word that is spoken. The witless, they dwell nigh unto me in dependence. Hear thou, O Hearer: what I speak to thee is meet to be heard and trusted.

Mantra 5

अ॒हं रु॒द्राय॒ धनु॒रा त॑नोमि ब्रह्म॒द्विषे॒ शर॑वे॒ हन्त॒वा उ॑ । अ॒हं जना॑य स॒मदं॑ कृणोम्य॒हं॑ द्यावा॑पृथि॒वी आ वि॑वेश

I stretch the bow for Rudra, yea, for the arrow, to slay the hater of the holy spell. I make for the people the onset of battle; I have entered into Heaven and Earth.

Mantra 6

अ॒हं सोम॑माह॒नसं॑ बिभर्म्य॒हं त्वष्टा॑रमु॒त पू॒षणं॒ भग॑म्। अ॒हं द॑धामि॒ द्रवि॑णा ह॒विष्म॑ते सुप्रा॒व्या॒३ यज॑मानाय सुन्व॒ते

I bear the Soma, gain-bestowing; I bear Tvaṣṭar, and Pūṣan, and Bhaga. I set wealth in place for him who offers oblation—well-guarded—for the sacrificer who presses Soma.

Mantra 7

अ॒हं सु॑वे पि॒तर॑मस्य मू॒र्धन् मम॒ योनि॑र॒प्स्व॑१न्तः स॑मु॒द्रे। ततो॒ वि ति॑ष्ठे॒ भुव॑नानि॒ विश्वो॒तामूं द्यां व॒र्ष्मणोप॑ स्पृशामि

I beget the Father on the summit of this world; my womb is in the waters, within the ocean. Thence I stand forth, wide-spread, over all the worlds; and yonder heaven too I touch with my greatness.

Mantra 8

अ॒हमे॒व वात॑ इव॒ प्र वा॑म्या॒रभ॑माणा॒ भुव॑नानि॒ विश्वा॑ । प॒रो दि॒वा प॒र ए॒ना पृ॑थि॒व्यौताव॑ती महि॒म्ना सं ब॑भूव

I verily, like the Wind, blow forth, laying hold upon all the worlds entire. Beyond the heaven, beyond this earth—yea, by her aiding majesty—he hath wholly come to be.

Frequently Asked Questions

Rāṣṭrī is the personified power of the realm—sovereignty, unity, and orderly governance. In AV 4.30 she speaks as the force that supports the gods and therefore stabilizes society.

It is strongly royal/political in tone, but it can also be used by communities and households when the aim is unity, concord, and protection of collective order—especially before assemblies or during social tension.

Because rāṣṭra-stability includes defense: the hymn frames punitive force as legitimate when directed against those hostile to brahman and social order. The aggressive imagery functions as apotropaic protection for the community.

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