Rig Veda 10.73.5: Mandala 10, Sukta 73, Mantra 5
Sukta 10.73
- Rishi
- Likely Gaurivīti Śāktya
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
मन्दमान ऋतादधि प्रजायै सखिभिरिन्द्र इषिरेभिरर्थम् । आभिर्हि माया उप दस्युमागान्मिहः प्र तम्रा अवपत्तमांसि ॥
mándamāna ṛtā́d ádhi prajā́yai sákhibhir índra iṣirébhiḥ ártham | ā́bhir hí māyā́ úpa dasyúm ā́gān míhaḥ prá tamrā́ avapat tamā́ṃsi ||
ഋതത്തിൽ (സത്യ-നിയമത്തിൽ) നിന്നുള്ള ആനന്ദത്തിൽ വളർന്ന്, പ്രജാവൃദ്ധിക്കായി, ഇന്ദ്രൻ ഉത്സുക സഖികളോടൊപ്പം ലക്ഷ്യം തേടി. ഈ മായകൾ—രചനാശക്തികൾ—കൊണ്ട് അവൻ ദസ്യുവിനെ നേരിട്ടു; ചുവന്ന മൂടൽമഞ്ഞുകൾ മാറി, അന്ധകാരങ്ങൾ താഴെയെറിഞ്ഞു.
Word by Word
- मन्दमानः
- rejoicing, being gladAdjective/Participleपुंलिङ्गः, प्रथमा, एकवचनम् (वर्तमानकाले शतृ-प्रत्ययान्तः आत्मनेपदीयः प्र.प. = ‘मन्दमानः’)Role Kartā (इन्द्रस्य विशेषणम्) अथवा सहकर्तृ-विशेषणम्Root मन्द् (धातु) → मन्दमान (प्र.प.)
- ऋताद्
- from ṛta (cosmic order / truth)Nounनपुंसकलिङ्गः, पञ्चमी, एकवचनम् (अन्त्य-त्)Role Apādāna (यतः/यस्मात्) अथवा स्रोतः-निर्देशःRoot ऋत (प्रातिपदिक)
- अधि
- upon, overIndeclinable (preverb/preposition)अव्ययम्Role Adhikaraṇa/Upasarga (स्थान/आश्रय-भावः; ‘upon/over’)Root अधि
- प्रजायै
- for offspring, for progenyNounस्त्रीलिङ्गः, चतुर्थी, एकवचनम्Role Sampradāna (हितार्थे/प्रयोजनम्) अथवा उद्देश्यःRoot प्रजा (प्रातिपदिक)
- सखिभिः
- with companions/friendsNounपुंलिङ्गः, तृतीया, बहुवचनम्Role Karaṇa/सह (सहचर्ये साधन-भावः) — ‘with friends’Root सखि (प्रातिपदिक)
- इन्द्रः
- IndraNoun (proper)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot इन्द्र (प्रातिपदिक)
- इषिरेभिः
- with the swift/impetuous (ones)Adjective (used substantively)पुंलिङ्गः, तृतीया, बहुवचनम्Role Karaṇa/सह (सहचर्ये) — ‘with the swift ones’Root इषिर (प्रातिपदिक; ‘swift/impetuous’)
- अर्थम्
- the aim/purpose, objectNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot अर्थ (प्रातिपदिक)
- आभिः
- with these (powers/means)Pronounस्त्रीलिङ्गः, तृतीया, बहुवचनम् (वेदिक-रूप ‘आभिः’ = ‘with these’)Role KaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक) → एभिः/आभिः (वेद.)
- हि
- indeed, forIndeclinableअव्ययम्Role (निपातः) वाक्य-सम्बन्धकःRoot हि
- मायाः
- powers, arts, stratagemsNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (आगात् इत्यस्य) अथवा करण-सम्बन्धः सन्दर्भानुसारम्Root माया (प्रातिपदिक)
- उप
- towards, up toIndeclinable (preverb)अव्ययम् (उपसर्गः)Role Upasarga (गत्यर्थे ‘near/against’)Root उप
- दस्युम्
- the Dasyu (hostile foe)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot दस्यु (प्रातिपदिक)
- आगात्
- came, approachedVerbलुङ् (अorist), परस्मैपदम्, प्रथमा, एकवचनम्Role Kriyā (मुख्यक्रिया) — ‘came/approached’Root गम् (धातु) + आ-
- मिहः
- of mist/obscuring cloudNoun (Vedic) / verbal nounपुंलिङ्गः, षष्ठी, एकवचनम् (वेद. ‘मिहः’ = ‘of mist/obscuration’)Role Sambandha (षष्ठी) — ‘of …’Root मिह् (धातु) → मिह (कृदन्त/नाम) अथवा मिह्-सम्बद्धः प्रातिपदिक
- प्र
- forth, forwardIndeclinable (preverb)अव्ययम् (उपसर्गः/निपातः)Role Upasarga (विसर्जन/प्रसारण-भावः) अथवा क्रिया-विशेषकःRoot प्र
- तम्राः
- dark, duskyAdjectiveस्त्रीलिङ्गः, प्रथमा, बहुवचनम् (तम्र = ‘dark/reddish-brown’; वेद. ‘dark’)Role Kartā (अवपतत् इत्यस्य) अथवा विशेष्य-सम्बन्धःRoot तम्र (प्रातिपदिक)
- अवपतत्
- fell down, descendedVerbलङ् (imperfect), परस्मैपदम्, प्रथमा, एकवचनम्Role Kriyā (मुख्यक्रिया) — ‘fell down/descended’Root पत् (धातु) + अव-
- तमांसि
- darknesses, gloomNounनपुंसकलिङ्गः, प्रथमा/द्वितीया, बहुवचनम् (अत्र प्रथमा—कर्तृ/विषयः)Role Kartā/विषयः (अवपतत् इत्यस्य) अथवा Karma (यदि क्रिया-प्रयोगः भिन्नः)Root तमस् (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): मन्दमानः | ऋताद् | अधि | प्रजायै | सखिभिः | इन्द्रः | इषिरेभिः | अर्थम् || आभिः | हि | मायाः | उप | दस्युम् | आगात् | मिहः | प्र | तम्राः | अवपतत् | तमांसि || प्रमुख-सन्धयः: (1) ऋतादधि → ऋताद् + अधि (द् + अ = द)
- (2) सखिभिरिन्द्र → सखिभिः + इन्द्रः (विसर्ग/रुत्व-लोपः पदान्ते; संहितायां ‘-भिरिन्द्र’)
- (3) इषिरेभिरर्थम् → इषिरेभिः + अर्थम् (विसर्ग-लोपः)
- (4) आभिर्हि → आभिः + हि (विसर्ग-लोपः)
- (5) दस्युमागात् → दस्युम् + आगात् (म् + आ)
- (6) मिहः प्र → मिहः + प्र (विसर्गः ‘ः’ परे ‘प्’ इत्यादौ जिह्वामूलीय/उपध्मानीय-प्रवृत्तिः सम्भवति; पदपाठे पृथक्)
The meaning
Outer meaning
Indra, delighting from the Truth above for the increase of progeny, sought the aim with eager comrades; with these māyās he came upon the Dasyu; ruddy mists fell away and darknesses were cast down.
Inner meaning
Indra as illumined Mind grows in glad force (mandamāna) from the supramental Truth (ṛtād adhi). This joy of truth is not for outer increase alone but for the birth and expansion of the soul’s powers (prajāyai: the becomings of consciousness). With his ‘eager comrades’—auxiliary powers of the being aligned to illumination—he pursues the true objective (artham). Using māyāḥ not as illusion but as formative powers of consciousness (creative measures), he confronts the Dasyu (the dark, divisive, obstructing force). Then the ‘ruddy mists’ (tamrā mihaḥ)—half-lit confusions, emotional-mental fogs—drop away, and the dense darknesses (tamāṃsi) are overthrown.
Universal truth
When consciousness rises to Truth and acts with aligned faculties, it can meet inner obscurity directly; confusion and darkness do not need suppression—illumined formation dissolves them and releases growth.
Themes
battle with Dasyu, unveiling, truth-order empowerment, inner birth
The seer
- Other hymns
- RV 10.73.1-10 (Indra’s victories over darkness/obstruction)
Significance
The verse carries a distinctly psychological vocabulary (ṛta, māyā, tamas), characteristic of seers who interpret Indra’s battle as an inner conquest—aligning with the Aurobindonian hermeneutic.
The deity
- Devata
- Indra
- Epithets
- śūra (hero—contextual), maghavan (giver—contextual)
- Related deities
- Bṛhaspati (truth-word that breaks the cave; thematic kin), Uṣas (light that follows the victory), Soma (delight that feeds Indra’s force)
Cosmic role
Champion of the gods who opens the way for light by defeating obscuring forces.
Inner power
Illumined intelligence empowered by truth-joy (ānanda) that can organize (māyā) the being and pierce obscurity.
In ritual
Where it is used
Indra stotra in Soma context; also recited for victory over foes/obstacles.
मन्द॑मान ऋ॒तादधि॑ प्र॒जायै॒ सखि॑भि॒रिन्द्र॑ इषि॒रेभि॒रर्थ॑म् । आभि॒र्हि मा॒या उप॒ दस्यु॒मागा॒न्मिह॒: प्र त॒म्रा अ॑वप॒त्तमां॑सि ॥
मन्द॑मानः । ऋ॒तात् । अधि॑ । प्र॒ऽजायै॑ । सखि॑ऽभिः । इन्द्रः॑ । इ॒षि॒रेभिः॑ । अर्थ॑म् । आ॒भिः॒ । हि । मा॒याः । उप॑ । दस्यु॑म् । आ । अगा॑त् । मिहः॑ । प्र । त॒म्राः । अ॒व॒प॒त् । तमां॑सि ॥
mandamānaḥ | ṛtāt | adhi | pra-jāyai | sakhi-bhiḥ | indraḥ | iṣirebhiḥ | artham | ābhiḥ | hi | māyāḥ | upa | dasyum | ā | agāt | mihaḥ | pra | tamrāḥ | avapat | tamāṃsi
44
4×11 (approx.)
Strong ascending drive with decisive cadences; suited to ‘seeking the aim’ and ‘casting down darkness’.
Invokes uplift (from ṛta) and catharsis (falling away of mists); clarifies and energizes the listener.
- mandamānaḥ
- Literal: rejoicing, growing in delight. Symbolic: ānanda arising from contact with truth-consciousness
- ṛtāt adhi
- Literal: from/above the R̥ta (Truth-Order). Symbolic: descent or influence of higher truth-plane (supramental order)
- prajāyai
- Literal: for progeny, for birth. Symbolic: birth of soul-powers, new formations of consciousness
- sakhibhiḥ iṣirebhiḥ
- Literal: with eager friends/comrades. Symbolic: supporting faculties—prāṇa, senses, thought—turned toward the one aim
- artham
- Literal: aim, object, meaning. Symbolic: true purpose of sadhana; the sought realization
- māyāḥ
- Literal: measures, powers of formation. Symbolic: conscious shaping power of mind guided by truth (not delusion)
- dasyum
- Literal: Dasyu, enemy. Symbolic: inner obstructer: ignorance-force, divisive habits, subconscient resistance
- mihaḥ tamrāḥ
- Literal: ruddy mists. Symbolic: semi-illumined confusions; passionate or emotional fog masking truth
- tamāṃsi
- Literal: darknesses. Symbolic: thick ignorance, inertia, subconscious obscurity
Indra praised as the force that, grounded in ṛta, overcomes dasyu-obscuration; applicable to Soma victory hymns
During offerings to Indra, especially where ‘victory’ and ‘light’ are sought.
Praise-invocation to strengthen Indra’s force and request removal of darkness/hostility.
For inner clarity: chant when facing confusion, doubt, or emotional fog; pair with intentional truth-speaking and disciplined action.
ṛta is the key regulative term (truth-order). māyā is taken from √mā ‘measure/form’: powers that shape reality; in inner sense, constructive faculties of consciousness used against dasyu (dividing ignorance). iṣira from √iṣ ‘impel’ supports the reading of dynamic allies. avapat (ava+√pat) ‘fell away’ gives the image of coverings dropping from the field of awareness.
Rita as source-plane, pra-jā (inner birth), māyā as formative power (measuring/ordering)
Explicit: Indra acts from ṛta as the higher law that dissolves tamas.
Truth is not abstract; it is operative and creative (māyā as right formation).
Prajā (birth) as emergence of new conscious forms once darkness is removed.
Integral-Vedāntic reading: truth-consciousness as creative power; darkness as evolutionary resistance.
dawn-transition (implied by ruddy mists and falling darkness)
Mists = mixed states/half-knowledge; ruddy = first illumination; darkness = inertia/ignorance in subconscient.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s assault on the Dasyu and the consequent unveiling: mists and darkness fall away. The mythic combat encodes an inner conflict where formative powers (māyāḥ as measured forces) dismantle obscuration to allow a new birth (prajā).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √mā ‘measure’ relates to PIE *meh₁- ‘to measure’ (Greek metron). √gam ‘go’ is PIE *gʷem- (Greek bainō is different; but Sanskrit gam has IE parallels in Tocharian/others). The semantic pairing of ‘measure/order’ and ‘truth’ is a recurrent IE poetic strategy.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions Indra not as mere storm-force but as executor of ṛta: Indra’s delight and increase ‘from ṛta above’ becomes the operative power that clears veils in the seeker, enabling the birth of a wider consciousness.
Rest in ‘ṛtād adhi’: imagine awareness seated above mental noise; let a truth-joy arise; then bring that clarity down to reorganize habits (māyā).
ājñā (clarity) descending to maṇipūra (effective formation)
4-6 breathing (longer exhale) while mentally repeating ‘ṛtād adhi’; on exhale release ‘mihaḥ… tamāṃsi’.
Uplifted clarity with decisive will; tamas-clearing state.
Name the ‘dasyu’ precisely (habit, fear, confusion). From a higher quiet, form one clear intention and one concrete action; repeat daily until the ‘mists’ thin.
Chant with clear udātta lifts on key words (ṛtā́t, índraḥ, dásyum); keep anudātta low and stable; avoid excessive melody.
Maintain pāda breaks; articulate consonant clusters: prajāyai, sakhibhir, iṣirebhiḥ.
ṛtād: vocalic ṛ clean and brief; do not insert extra vowel., māyāḥ: long ā, and visarga lightly audible before pause., dasyum: dental d, clear s, short u., tamāṃsi: nasalization on āṃ (anusvāra) before s.
Clear, penetrating, slightly forceful; ending each pāda with decisive release.
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