Rig Veda 7.83.7: Mandala 7, Sukta 83, Mantra 7
Sukta 7.83
- Rishi
- Vasiṣṭha
- Devata
- Indra–Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
दश राजानः समिता अयज्यवः सुदासमिन्द्रावरुणा न युयुधुः । सत्या नृणामद्मसदामुपस्तुतिर्देवा एषामभवन्देवहूतिषु ॥
daśá rājānaḥ sámitā áyajyavaḥ sudā́sam indrāvaruṇā́ ná yuyudhuḥ | satyā́ nṛṇā́m adma-sádām úpa-stutir devā́ eṣām abhavan deva-hū́tiṣu ||
दस राजा मिल के भी सुदास से नहीं लड़ सकते थे। इंद्र और वरुण सुदास के साथ खड़े थे। जो लोग सच बोलते हैं और घर बैठे हैं, उनकी बात का असर होता है। भगवान उनकी पूजा में आते हैं। सच्चाई भगवान को बुलाती है।
Word by Word
- दश
- tenNoun (Numeral)अव्ययवत् संख्याशब्दः; (राजानः इत्यस्य विशेषणम्) बहुवचनार्थेRole विशेषण (कर्तृसमूहस्य)Root दशन् (संख्या-प्रातिपदिक)
- राजानः
- kingsNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot राजन् (प्रातिपदिक)
- समिताः
- assembled, gatheredAdjective (PPP)पुंलिङ्ग; प्रथमा; बहुवचन (राजानः इत्यस्य विशेषणम्)Role विशेषण (कर्तृ)Root समि-ता (सम्+इ √इ ‘गमन’ + क्त; ‘समित’ = assembled)
- अयज्यवः
- not fit to be worshipped / unworthy of sacrificeAdjectiveपुंलिङ्ग; प्रथमा; बहुवचन (राजानः इत्यस्य विशेषणम्)Role विशेषण (कर्तृ)Root अ-यज्य- (यज्य ‘यज्ञार्ह/यजनीय’ < √यज्; नञ्-प्रत्ययेन)
- सुदासम्
- SudāsNoun (Proper name)पुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot सुदास (प्रातिपदिक; नाम)
- इन्द्रावरुणा
- O Indra and VaruṇaNoun (Deities)पुंलिङ्ग; सम्बोधन/प्रथमा; द्विवचन (वैदिके प्रायः प्रथमा-द्विवचनरूपेण स्तुति/आह्वान)Role सम्बोधन (आह्वान)Root इन्द्र-वरुण (द्वन्द्व-समास)
- न
- like, asIndeclinableनिपातःRole सम्बन्ध/उपमान-निर्देश (उपमायाम्)Root न (निपात)
- युयुधुः
- they foughtVerbलिट् (परोक्श/परफेक्ट); परस्मैपद; 3 पुरुष; बहुवचनRole क्रियाRoot √युध् (युधँ ‘युद्धे’)
- सत्याः
- true, truthfulAdjectiveपुंलिङ्ग; प्रथमा; बहुवचन (नृणाम् इत्यस्य विशेषणम्)Role विशेषणRoot सत्य (प्रातिपदिक)
- नृणाम्
- of menNounपुंलिङ्ग; षष्ठी; बहुवचनRole षष्ठी-सम्बन्ध (सम्बन्ध/अधिकार)Root नृ (प्रातिपदिक)
- अद्मसदाम्
- of the household-dwellers / those seated at food (at home)Noun/Adjective (compound epithet)पुंलिङ्ग; षष्ठी; बहुवचन (नृणाम् इत्यस्य विशेषण-सम्बन्धः: ‘अद्मसद’ = गृह/आहार-आसीनाः)Role षष्ठी-सम्बन्ध (विशेषण-सम्बन्ध)Root अद्मसद (समास: अद्मन् ‘भोजन/अन्न’ + सद ‘आसीन/निवासी’ < √सद् ‘सीदति’)
- उपस्तुतिः
- praise, invocationNounस्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृ/भाव (वाक्ये ‘उपस्तुतिः … अभवत्’)Root उप-स्तुति (उप + √स्तु ‘स्तुतौ’ + क्तिन्)
- देवाः
- the godsNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (अभवन् इत्यस्य)Root देव (प्रातिपदिक)
- एषाम्
- of these / of themPronounषष्ठी; बहुवचन (सर्वलिङ्ग)Role षष्ठी-सम्बन्धRoot एतद् (सर्वनाम-प्रातिपदिक)
- अभवन्
- became, wereVerbलङ् (इम्परफेक्ट); परस्मैपद; 3 पुरुष; बहुवचनRole क्रियाRoot √भू (भू ‘सत्तायाम्’)
- देवहूतिषु
- in the invocations/calls to the godsNounस्त्रीलिङ्ग; सप्तमी; बहुवचनRole अधिकरणRoot देवहूति (समास: देव + हूति < √ह्वे/√हू ‘आह्वाने’ + क्तिन्)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): दश | राजानः | समिताः | अयज्यवः | सुदासम् | इन्द्रावरुणा | न | युयुधुः || सत्याः | नृणाम् | अद्मसदाम् | उपस्तुतिः | देवाः | एषाम् | अभवन् | देवहूतिषु || प्रमुख-सन्धयः: (1) राजा॑न॒: समि॑ता॒: → राजानः समिताः (विसर्गः लोपः/पदपाठे ‘ः’)
- (2) सुदास॑म् इन्द्रावरुणा॒ → सुदासम् इन्द्रावरुणा (अनुस्वार/मकारः + स्वरादि)
- (3) नृ॒णाम॑द्म॒सदा॒मुप॑स्तुतिः → नृणाम् अद्मसदाम् उपस्तुतिः (म् + अ- आरम्भे पदविभागः)
- (4) ए॑षामभवन् → एषाम् अभवन् (म् + अ-)
The meaning
Outer meaning
The ten kings, allied together and lacking proper sacrifice, could not defeat Sudās when Indra and Varuṇa supported him; the true praise of the householders became effective and the gods were present in their divine invocations.
Inner meaning
The “ten kings” signify a confederacy of divided ego-powers and sense-mind claimants that unite against the soul’s right-led movement (Sudās = the “good-giver,” the psychic or rightly-guided leader). Because they are ayajyavaḥ—without the inner yajña (consecration)—they cannot prevail when Indra (illumined mind-force) and Varuṇa (vast truth-order, self-mastery) stand with the seeker. When the “men who sit in the home” (admasadām: the settled inner being, made stable in the heart) offer satyā upastutiḥ—true acclaim/praise (speech aligned with truth)—the gods become present in the devahūtiṣu, the soul’s authentic callings: Truth brings the divine powers into our works.
Universal truth
When aspiration and speech are truthful and consecrated, higher powers naturally participate in life-activities; un-consecrated ego-combinations may be numerous, but they cannot finally conquer a consciousness aligned with illumination and truth-law.
Themes
non-sacrificers fail, truth brings divine help, praise as approach, ethical-spiritual victory
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.18 (Battle of the Ten Kings context), RV 7.19, RV 7.82–7.84 (Indra–Varuṇa cycle)
Family tradition
Mandala 7 is predominantly the Vasiṣṭha family book; the seer-priest embodies brahmic speech (brahman) that establishes harmony with ṛta.
Significance
Vasiṣṭha represents the power of truth-speech and settled inner poise; his hymns often show victory through alignment with ṛta rather than mere force—an Aurobindonian hallmark of inner conquest.
The deity
- Devata
- Indra–Varuṇa
- Epithets
- rājānā (two kings), vṛṣaṇā (mighty/bull-like, implied in the cycle), ṛtāvṛdh (truth-increasing, associated with Varuṇa’s order)
- Related deities
- Mitra, Aryaman, Aditi, Savitṛ
Cosmic role
Indra releases the light and the flowing powers by breaking coverings; Varuṇa upholds cosmic law (ṛta), vastness, and the right limits that make harmony possible.
Inner power
Indra = decisive illumination and courageous mind-force that overcomes resistance; Varuṇa = wideness, purity, and the vigilant guardianship of truth in thought, speech, and act.
In ritual
Where it is used
Indra–Varuṇa śastra/stotra context; recitation in soma-yajña sequences and victory/protection prayers (general Vedic usage for such hymns).
दश॒ राजा॑न॒: समि॑ता॒ अय॑ज्यवः सु॒दास॑मिन्द्रावरुणा॒ न यु॑युधुः । स॒त्या नृ॒णाम॑द्म॒सदा॒मुप॑स्तुतिर्दे॒वा ए॑षामभवन्दे॒वहू॑तिषु ॥
दश॑ । राजा॑नः । सम्ऽइ॑ताः । अय॑ज्यवः । सु॒ऽदास॑म् । इ॒न्द्रा॒व॒रु॒णा॒ । न । यु॒यु॒धुः॒ । स॒त्या । नृ॒णाम् । अ॒द्म॒ऽसदा॑म् । उप॑ऽस्तुतिः । दे॒वाः । ए॒षा॒म् । अ॒भ॒व॒न् । दे॒वऽहू॑तिषु ॥
daśa | rājānaḥ | sam-itāḥ | ayajyavaḥ | su-dāsam | indrāvaruṇā | na | yuyudhuḥ | satyā | nṛṇām | adma-sadām | upa-stutiḥ | devāḥ | eṣām | abhavan | deva-hūtiṣu
44
4 pādas of ~11 syllables each (Triṣṭubh norm; exact counts may vary by resolution and sandhi).
Forward-driving, martial yet controlled—suited to narratives of conflict and victorious establishment of order.
Builds inner firmness and confidence; the cadence supports a sense of lawful power entering action (Indra’s thrust held within Varuṇa’s measure).
- daśa rājānaḥ
- Literal: ten kings. Symbolic: multiple ego-principles/sense-powers claiming sovereignty in the being
- ayajyavaḥ
- Literal: without sacrifice. Symbolic: without consecration, lacking inner offering and self-giving
- Sudās
- Literal: name of the king. Symbolic: the good-giver; the psychic leader/right-guided will in the seeker
- Indrā-Varuṇā
- Literal: Indra and Varuṇa. Symbolic: illumined mind-force + truth-order/vastness that upholds right working
- satyā upastutiḥ
- Literal: true praise/acclaim. Symbolic: speech and aspiration aligned with truth, effective mantra-force
- admasadām
- Literal: those who sit in the house. Symbolic: the settled heart-consciousness, stabilized inner home
- devahūtiṣu
- Literal: in divine callings/invocations to the gods. Symbolic: authentic inner summons where higher powers respond and act
Affirms efficacy of yajña and true praise; used to emphasize that divine presence adheres to right offering and truthful invocation.
During soma sacrifices or rites seeking protection, right order, and victory over hostile forces; also as part of clan/kingly prosperity invocations.
Hotṛ-style recitation with offerings (havis) and praise (stuti) to invite the deities’ presence.
Use as a meditation on aligning speech and action with truth so that higher guidance supports one’s life-battles (work, relationships, inner habits).
á-yajyava ‘not sacrificing’ from √yaj ‘sacrifice, worship’ (PIE *yeh₁g- ‘to worship’ proposed). √yudh ‘fight’ (PIE *yeudh- ‘to move/strive, fight’). hūti from √hu ‘call’ (invocation as summoning presence). satyá from sat ‘being’ (√as) → truth as consonant with being.
yajña as self-offering, satya as effective truth, divine presence through invocation (hūti)
Victory is attributed to alignment with ṛta through Varuṇa and truthful praise.
Satyā upastutiḥ: truth-speech becomes a force that makes the divine present in works.
The gods enter human action when the human instrument becomes true; creation is an ongoing collaboration between deva-forces and human aspiration.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent through truth, widening, and illumination rather than external ritual alone.
Battle = inner struggle among forces; home = stabilized heart-center where true speech can form; divine presence = descent of higher consciousness into life-acts.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘victory of the sacrificer over the non-sacrificer’: those lacking yajña (self-offering/right alignment) cannot prevail against the ṛta-supported side where gods become present through true invocation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- daśa ‘ten’ reflects PIE *deḱm̥. √yudh reflects PIE *yeudh-. sat (being) from √as reflects PIE *h₁es- ‘to be’ (Latin est, English is).
- What is the relationship between the Rishi and the Devata here?
- The rishi frames devotion as a technology of presence: true upastuti and deva-hūti make the gods ‘become’ (abhavan) in the acts. The devatā is not distant; it is summoned into operative force by satya-aligned speech and offering.
Unify will and truth: invoke illumined mind (Indra) and truth-order (Varuṇa) to support the psychic leader (Sudās) against scattered ego-forces.
anahata (heart as inner home)
moderate nāḍī-śodhana for balance, then steady exhale on key names “indrāvaruṇā” to anchor wideness and power.
From conflicted mental-vital agitation to centered, truthful resolve with a felt descent of support.
Before action, offer the intention inwardly (yajña). Speak only what is true and helpful (satyā upastutiḥ). Notice ‘ten kings’ as competing impulses; choose the psychic assent and proceed with calm force.
Use Vedic svara as per śākhā tradition (udātta/anudātta/svarita); key lifts often occur on deity-names and action-verbs (e.g., indrāvaruṇā, yuyudhuḥ).
Keep the natural rise on udātta syllables; avoid flattening compounds like indrāvaruṇā; maintain caesura after pāda breaks (|).
daśa (short a), not ‘dāśa’, rājānaḥ: retroflex ḍ not present; keep ‘j’ clear, ayajyavaḥ: articulate ‘jy’ cluster cleanly, indrāvaruṇā: long ā; ṇ is retroflex in varuṇa, upastutiḥ: dental ‘t’, short iḥ ending
steady, resonant, slightly emphatic on battle/decision words; end each pāda with calm firmness.
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