Rig Veda 10.73.7: Mandala 10, Sukta 73, Mantra 7
Sukta 10.73
- Rishi
- Likely Gaurivīti Śāktya
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
त्वं जघन्थ नमुचिं मखस्युं दासं कृण्वान ऋषये विमायम् । त्वं चकर्थ मनवे स्योनान्पथो देवत्राञ्जसेव यानान् ॥
tváṃ jaghántha námuciṃ makhasyúṃ dā́sāṃ kṛṇvāná ṛ́ṣaye vímāyam | tváṃ cakártha mánave syonā́n pátho deva-trā́ñjásā-iva yā́nān ||
Engkau telah menewaskan Namuci, si pemutar-balik yajña, menjadikan si penghalang itu tunduk bagi ṛṣi yang menimbang dengan daya-beda. Engkau juga membentuk bagi Manu jalan-jalan yang menyenangkan: laluan menuju para dewa, lurus seolah-olah ditempuh dengan perjalanan yang terus.
Word by Word
- त्वम्
- thou (you)Pronounपुं/स्त्री/नपुं; प्रथमा; एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- जघन्थ
- you slewVerbलिट् (परोक्षभूत/परफेक्ट); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot हन् (धातु)
- नमुचिम्
- NamuciNoun (proper name)पुं; द्वितीया; एकवचनRole कर्मRoot नमुचि (प्रातिपदिक; नाम)
- मखस्युम्
- the sacrificer’s foe / one hostile to the riteNoun/Adjectiveपुं; द्वितीया; एकवचनRole कर्म (नमुचिम्-विशेषणम्)Root मखस्यु (प्रातिपदिक)
- दासम्
- the Dāsa (demon/foe)Nounपुं; द्वितीया; एकवचनRole कर्म (नमुचिम्-अपि)Root दास (प्रातिपदिक)
- कृण्वानः
- doing, makingParticipleवर्तमान कृदन्त (शतृ); परस्मैपद-कर्तरि; पुं; प्रथमा; एकवचनRole कर्तृ (त्वम्-समनाधिकरण; सहक्रिया)Root कृ (धातु)
- ऋषये
- for the seerNounपुं; चतुर्थी; एकवचनRole सम्प्रदानRoot ऋषि (प्रातिपदिक)
- विमायम्
- special power/skill; wondrous mightNoun (abstract)स्त्री; द्वितीया; एकवचनRole कर्म (कृण्वानः—किं? )Root विमाय (प्रातिपदिक; ‘विमाया’/‘विमाय’ = विशेष-शक्ति/कौशल)
- त्वम्
- thouPronounपुं/स्त्री/नपुं; प्रथमा; एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (निपात)
- चकर्थ
- you madeVerbलिट् (परोक्षभूत/परफेक्ट); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot कृ (धातु)
- मनवे
- for ManuNoun (proper/ancestor)पुं; चतुर्थी; एकवचनRole सम्प्रदानRoot मनु (प्रातिपदिक)
- स्योनान्
- pleasant, easy, kindlyAdjectiveपुं; द्वितीया; बहुवचनRole कर्म (पथः-विशेषणम्)Root स्योन (प्रातिपदिक)
- पथः
- pathsNounपुं; द्वितीया; बहुवचन (वैदिक रूप: पथः = पथान्)Role कर्मRoot पथ्/पथ (प्रातिपदिक)
- देवत्रान्
- godward, toward the godsAdjectiveपुं; द्वितीया; बहुवचनRole कर्म (पथः-विशेषणम्)Root देवत्र (प्रातिपदिक; दिशावाचक/अव्ययीभावार्थ)
- जसेव
- as if swiftly; quicklyAdverbial (compound-like)इव-युक्त उपमार्थक प्रयोग; ‘जसु’ = शीघ्र/वेगRoot जसु (प्रातिपदिक) + इव (उपमा-अव्यय)
- यानान्
- ways, courses; journeysNounनपुं; द्वितीया; बहुवचनRole कर्म (पथः-सम्बद्धम्)Root यान (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: त्वम् | जघन्थ | नमुचिम् | मखस्युम् | दासम् | कृण्वानः | ऋषये | विमायम् || त्वम् | च | चकर्थ | मनवे | स्योनान् | पथः | देवत्रान् | जसेव | यानान् || विशेषम्: (1) ‘पथो’ इति संहितापाठे ‘पथः’ (द्वितीया बहुवचन, वैदिक) + ‘देवत्रान्’ इत्यत्र विसर्ग-लोपः/ओ-आदेशः। (2) ‘देवत्राञ्जसेव’ = ‘देवत्रान्’ + ‘जसेव’ (न् + ज → ञ्ज) अनुस्वार/अनुनासिक-सन्धिः। (3) ‘जसेव’ = ‘जसु’ + ‘इव’ (उपमा), संहितायां एकपदवत्।
The meaning
Outer meaning
You struck down Namuci, the perverter of the sacrifice, making the Dāsa subject to the seer’s measure; you fashioned for Manu pleasant paths, godward ways, straight as by direct going.
Inner meaning
Namuci is the force that ‘does not let go’—a subtle perverter of the inner sacrifice (makhasyu), turning aspiration into egoistic enjoyment or sterile ritual. Indra strikes it down: illumined mind detects and destroys the inner falsification. The ‘Dāsa’ here is the enslaving power in us (servitude to desire/ignorance) made subject to the ṛṣi’s right measurement (vimāya)—the discerning, truth-quantifying intelligence. Then Indra creates for ‘Manu’ (the human being, the mental person aspiring to become truly human) the pleasant, safe paths (syonān pathaḥ): direct movements of consciousness that lead godward (devatrān), straight and unobstructed. This is the yoga of right passage: from perverted sacrifice to clear godward ways.
Universal truth
Freedom comes when discernment exposes subtle perversions of our highest effort; then a straight, workable path opens for ordinary human life to move toward the Divine.
Themes
Namuci-slaying, purification of sacrifice, straight path to the divine, aid to Manu (humanity)
The seer
- Other hymns
- RV 10.73.1-10
Significance
This verse is a practical psychology of the path: first remove inner perversion (Namuci), then establish discernment (vimāya), then receive a clear ‘devatrā’ route for human life (Manu).
The deity
- Devata
- Indra
- Epithets
- vṛtrahan (obstruction-slayer—functional), maghavan (giver—contextual), śūra (hero—implicit)
- Related deities
- Agni (guardian of sacrifice), Bṛhaspati (seer-measure and word), Viṣṇu (path-maker/three strides—conceptual kinship)
Cosmic role
Defender of the sacrifice and opener of the paths for gods and humans.
Inner power
Discriminating force that detects corruption in aspiration and restores straight movement toward higher consciousness.
In ritual
Where it is used
Recitation in Indra contexts emphasizing protection of yajña and victory over hostile forces; mythic exemplum for ritual efficacy.
त्वं ज॑घन्थ॒ नमु॑चिं मख॒स्युं दासं॑ कृण्वा॒न ऋष॑ये॒ विमा॑यम् । त्वं च॑कर्थ॒ मन॑वे स्यो॒नान्प॒थो दे॑व॒त्राञ्ज॑सेव॒ याना॑न् ॥
त्वम् । जा॒घ॒न्थ॒ । नमु॑चिम् । म॒ख॒स्युम् । दास॑म् । कृ॒ण्वा॒नः । ऋष॑ये । विऽमा॑यम् । त्वम् । च॒क॒र्थ॒ । मन॑वे । स्यो॒नान् । प॒थः । दे॒व॒ऽत्रा । अञ्ज॑साऽइव । याना॑न् ॥
tvam | jāghantha | namucim | makhasyum | dāsam | kṛṇvānaḥ | ṛṣaye | vi-māyam | tvam | cakartha | manave | syonān | pathaḥ | deva-trā | añjasāiva | yānān
44
4×11 (approx.)
Decisive, narrative-heroic; strong caesura supports the ‘strike down’ then ‘fashion paths’ movement.
Produces moral-psychological firmness and a sense of cleared direction; helpful when one feels ‘stuck’ or spiritually compromised.
- namuci
- Literal: Namuci (a demon-name). Symbolic: the clinging perverter; subtle obstruction that corrupts sacrifice from within
- makhasyu
- Literal: of the sacrifice (makha), sacrificial perverter. Symbolic: egoistic appropriation of spiritual effort; false delight
- dāsa
- Literal: Dāsa, servant/foe. Symbolic: enslaving lower nature; bondage to ignorance/desire
- ṛṣaye
- Literal: for the seer. Symbolic: the awakened discernment in us that can measure truth
- vimāyam
- Literal: measuring out, discerning measure. Symbolic: right discrimination; truth-quantification that orders experience
- manave
- Literal: for Manu (man). Symbolic: the mental being evolving toward divine humanity
- syonān pathaḥ
- Literal: pleasant/secure paths. Symbolic: paths of harmony and safety in sadhana; non-violent right progression
- devatrān
- Literal: godward. Symbolic: movements toward higher consciousness
- añjasā iva yānān
- Literal: goings as if by directness. Symbolic: straight, simplified inner route once obstruction is removed
Indra as remover of sacrificial distortion (makhasyu) and maker of godward paths; used to secure right movement of the rite and the inner journey
During Indra praise where protection of sacrifice and right path are sought.
Invoke Indra to remove perverters and establish auspicious courses for the sacrificer.
Use as a mantra for ethical clarity: before sadhana, renew intention ‘no perversion’; ask for a straight, simple next step.
namuci is traditionally ‘not letting go’ (na-muc), matching the inner obstruction motif. vi-māya from √mā ‘measure’ with vi- ‘separate/discriminate’ supports the psychological reading: Indra enables discriminating intelligence in the seer. deva-trā ‘toward the gods’ encodes teleology of the path—movement to higher consciousness.
discernment (vi-māya), right sacrifice (makha) as right offering of energies, godward teleology (deva-trā)
‘Devatrān… añjasā’ expresses r̥ta as straight, lawful movement toward the divine.
Vimāya = satya in operation: truth measured and applied to life.
Path-making as a creative act: the divine mind constructs passages for human ascent.
Ethico-spiritual realism: inner falsity is conquered by illumination; then the path becomes natural and pleasant.
Path = channel of consciousness; straightness = alignment with truth; demon-slaying = decisive breaking of inner knot.
- What is the primary Vedic 'mythologem' present in this verse?
- The Namuci-slaying mythologem paired with ‘path-making for Manu’: Indra destroys the force that blocks release and distorts sacrifice, then establishes straight godward paths for the human being—inner liberation followed by guided ascent.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √muc ‘release’ (implied in namuci) has IE parallels in the semantic field of freeing/letting go. √kṛ ‘make’ is an old Indo-Iranian workhorse verb (PIE *kwer- debated; but the construction here shows archaic perfect usage). √mā ‘measure’ < PIE *meh₁- is clear.
- What is the relationship between the Rishi and the Devata here?
- Indra’s gift is twofold: (1) violent clearing of obstruction to restore the right sacrifice within; (2) constructive guidance—making ‘pleasant paths’ for Manu, i.e., for the human mental nature to move straight toward the divine goal.
Detect Namuci: notice where aspiration is mixed with ego-demand; invoke Indra to cut the mixture; then visualize a straight ‘devatrā’ path for the next 24 hours.
ājñā (discernment) and anāhata (purification of motive)
Short practice: inhale ‘devatrā’, exhale ‘añjasā’; keep the mind on straightening intention.
Clean intention, decisive discrimination, forward clarity.
Before meditation/work: (1) Offer motive, (2) identify one subtle perversion, (3) choose one straight action aligned with truth, (4) proceed without inner bargaining.
Keep udātta prominence on tvaṃ, jaghántha, námucim, mánave, devatrān; crisp falls on anudātta; avoid dragging sandhi.
Make the first pāda forceful (slaying), second pāda measured (vimāyam), third-fourth smoother (paths).
namucim: pronounce c as ‘ch’ (palatal affricate), not ‘k’., makhasyum: kh aspirated; keep syllables distinct (ma-kha-syum)., syonān: long ō-like ‘yo’ with lengthened ān., añjasāiva: keep ñj cluster; do not simplify to ‘anjasa’.
Firm and clean, ending with a calm, guiding tone.
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