Rig Veda 8.80.10: Mandala 8, Sukta 80, Mantra 10
Sukta 8.80
- Devata
- Indra and the collective gods/goddesses as cooperating powers
- Rasa
- Adbhuta (wonder) and Shanta (peace)
अवीवृधद्वो अमृता अमन्दीदेकद्यूर्देवा उत याश्च देवीः । तस्मा उ राधः कृणुत प्रशस्तं प्रातर्मक्षू धियावसुर्जगम्यात् ॥
avīvṛ́dhad vo amṛ́tā amándīd éka-dyūr devā́ utá yā́ś ca devī́ḥ | tásmai u rādhaḥ kṛṇuta pra-śastáṃ prātár makṣū dhiyā́vasur jagamyāt ||
Para yang abadi telah menambah kekuatanmu; Yang Satu-Cahaya para dewa bersukacita, dan para dewi juga. Maka untuknya bentuklah kemuliaan yang benar-benar layak dipuji; semoga ia segera datang pada waktu fajar, kaya dengan penglihatan batin dan dengan kekayaan fikiran.
Word by Word
- अवीवृधत्
- they increased / made growVerbलुङ् (aorist), परस्मैपद, 3rd person pluralRole Kriyā (मुख्यक्रिया)Root √वृध् (वर्धते/वर्धयति) — caus./intens.
- वः
- for you / of youPronoungenitive/dative plural (enclitic वः)Role Sampradāna (beneficiary) / सम्बन्धRoot युष्मद् (enclitic pronoun)
- अमृताः
- the immortals (gods)Noun/Adjectivemasculine, nominative pluralRole KartāRoot अमृत- (prātipadika)
- अमन्दि
- rejoiced / was gladdenedVerbलुङ् (aorist), आत्मनेपद, 3rd person singularRole Kriyā (अनुक्रिया)Root √मन्द् (मन्दते) / √मद् (मदति) (Vedic: ‘rejoice, be glad’)
- एकद्युः
- the one-shining one / single-daylight oneNoun/Adjectivemasculine, nominative singularRole Kartā (of अमन्दि)Root एक-द्यु- (compound prātipadika)
- देवाः
- the godsNounmasculine, nominative pluralRole Kartā (apposition to अमृताः)Root देव-
- उत
- and alsoIndeclinableparticleRoot उत
- याः
- who (fem. pl.)Pronounfeminine, nominative pluralRole Kartā (with देवीः)Root यद् (relative pronoun)
- च
- andIndeclinableconjunctionRoot च
- देवीः
- the goddessesNounfeminine, nominative pluralRole KartāRoot देवी-
- तस्मै
- to himPronounmasculine/neuter, dative singularRole SampradānaRoot तद् (demonstrative pronoun)
- उ
- indeedIndeclinableparticle (emphatic)Root उ
- राधः
- bounty / giftNounneuter, accusative singularRole KarmaRoot राधस्-
- कृणुत
- make / bestowVerbलोट् (imperative), परस्मैपद, 2nd person pluralRole KriyāRoot √कृ (करोति)
- प्रशस्तम्
- praiseworthy / renownedAdjectiveneuter, accusative singular (agreeing with राधः)Role Karma (विशेषण)Root प्र-शस्त- (PPP from √शंस् ‘praise’)
- प्रातर्
- in the morningIndeclinableadverb of timeRole Adhikaraṇa (काल)Root प्रातर्
- मक्षु
- quicklyIndeclinableadverbRoot मक्षु
- धियावसुः
- he whose wealth is thought / the wise-wealthy oneNoun/Adjectivemasculine, nominative singularRole Kartā (of जगम्यात्)Root धिया-वसु- (bahuvrīhi/tatpuruṣa compound)
- जगम्यात्
- may he come / may he goVerbविधिलिङ् (optative), परस्मैपद, 3rd person singularRole KriyāRoot √गम् (गच्छति)
Sandhi Notes
- Sandhi resolution (pada-style): अमन्दीदेकद्यूः → अमन्दि + एकद्युः (ī + e → īe, written as ‘दी’ + ‘ए’)
- दे॑वा उ॒त → देवाः + उत (visarga before vowel often shown without explicit ḥ in saṃhitā)
- याश्च → याः + च (ḥ + c → śc)
- तस्मा॑ उ → तस्मै + उ (dative sg. तस्मै; saṃhitā often shows -ā before u by sandhi/orthography)
- राध॑: कृणुत → राधः + कृणुत (visarga before k retained)
- प्रा॒तर्म॒क्षू → प्रातर् + मक्षु (r-sandhi/orthographic joining). Accents as in saṃhitā are retained in the given text
- pada-forms here are unaccented lexical forms
The meaning
Outer meaning
The immortals have increased you; the one light of the gods has rejoiced, and the goddesses too. For him make a praised glory; may he come swiftly at dawn, rich in vision and wealth of thought.
Inner meaning
When the seeker’s being is enlarged by the immortal powers (amṛtāḥ), the ‘One-Light’ (ekadyūḥ)—a unified illumination beyond divided mental rays—rejoices: the gods and goddesses (powers of consciousness and their energies) consent together. Then the nature is urged to fashion rādhas (effective felicity, accomplished richness) that is ‘praśasta’—truly worthy, harmonious, not ego-inflated. The prayer for coming ‘at dawn’ is the descent/arrival of Indraic illumination at the moment of inner awakening; he comes ‘dhiyāvasuḥ’—rich in vision (dhī) and in the wealth-substance of thought, establishing luminous intelligence for swift progress.
Universal truth
When higher powers cooperate in us, a unified light appears; then our work should shape praiseworthy results, and illumination comes most naturally at the ‘dawn’ moments of awakening and transition.
Themes
Dawn-illumination, Bounty/grace (rādhas), Collective divinities, Increase and delight
The seer
- Other hymns
- RV 8.80.9 (fourth Name and ardor), RV 8.81.1 (Indra’s great hand and right action)
Significance
The seer describes a stage of concord: the many divine powers become one light, enabling a stable, praiseworthy formation in the being and a dawn-like arrival of illumination.
The deity
- Devata
- Indra (with devāḥ/devīḥ as cooperating powers)
- Epithets
- dhiyāvasu (rich in vision), maghavan (bountiful), pati (lord)
- Related deities
- Uṣas (dawn-illumination), Sarasvatī (inspired flow), Agni (inner priest)
Cosmic role
Coordinates the gods’ illumination into a single victorious light; brings swift help at the hour of awakening.
Inner power
Concordant illumination and effective bounty (rādhas) that stabilizes progress; the arriving force at the dawn of consciousness.
In ritual
Where it is used
Indra praise in Soma context; also suitable as dawn invocation
अवी॑वृधद्वो अमृता॒ अम॑न्दीदेक॒द्यूर्दे॑वा उ॒त याश्च॑ देवीः । तस्मा॑ उ॒ राध॑: कृणुत प्रश॒स्तं प्रा॒तर्म॒क्षू धि॒याव॑सुर्जगम्यात् ॥
अवी॑वृधत् । वः॒ । अ॒मृ॒ताः॒ । अम॑न्दीत् । ए॒क॒ऽद्यूः । दे॒वाः॒ । उ॒त । याः । च॒ । दे॒वीः॒ । तस्मै॑ । ऊँ॒ इति॑ । राधः॑ । कृ॒णु॒त॒ । प्र॒ऽश॒स्तम् । प्रा॒तः । म॒क्षु । धि॒याऽव॑सुः । ज॒ग॒म्या॒त् ॥
avīvṛdhat | vaḥ | amṛtāḥ | amandīt | eka-dyūḥ | devāḥ | uta | yāḥ | ca | devīḥ | tasmai | oṃ iti | rādhaḥ | kṛṇuta | pra-śastam | prātaḥ | makṣu | dhiyāvasuḥ | jagamyāt
Two long pādas with rich compound phrases; flowing syntactic sweep.
Expansive and celebratory, then directive, then culminating in a swift ‘coming’ cadence.
Produces a sense of widening and concord, then focuses into an invocation for dawn-descent of luminous intelligence.
- amṛtāḥ
- Literal: immortals. Symbolic: deathless powers of higher consciousness increasing the seeker
- avīvṛdhad
- Literal: have increased. Symbolic: inner growth/expansion of capacity (adhyātmic increase)
- ekadyūḥ
- Literal: one-light, single radiance. Symbolic: unified illumination; supramental/overmental concordant light (Aurobindonian)
- devāḥ / devīḥ
- Literal: gods / goddesses. Symbolic: consciousness-powers and their dynamic energies working together
- rādhaḥ
- Literal: success, bounty, accomplished good. Symbolic: effective inner richness: settled gain of light/force/delight
- praśastam
- Literal: well-praised, excellent. Symbolic: harmonious formation aligned with ṛta, not egoic display
- prātar
- Literal: at dawn. Symbolic: moment of awakening; entry of illumination into the mind
- dhiyāvasuḥ
- Literal: rich in thought-wealth. Symbolic: abundance of inspired vision (dhī) and luminous understanding
Morning Soma-related praise (prātaḥ); invocation for swift descent of inspired-force and bounty into the rite and the inner dawn of consciousness.
At morning sandhyā-like personal practice or before study/recitation
Offer inner ‘rādhas’ (right works, purified results) and invite Indra’s dawn-coming illumination.
Morning mantra for clarity: set an intention to form ‘praśasta rādhas’ (excellent outcomes) and invite unified light for the day’s actions.
from √vṛdh ‘increase’ (PIE *werdʰ- ‘grow’). from √mand ‘rejoice/exhilarate’ (often linked to Soma-delight and inner rapture). dyú/ (in eka-dyūḥ) from PIE *dyew- ‘sky, brightness’ (cf. Zeus, *deiwos). (rādhas) ‘bounty, grace’ possibly from √rādh ‘to succeed, accomplish, make good’. ī (dhī) from √dhī/√dhā semantic field ‘to set, to think’ → inspired intelligence; vasu ‘good, wealth’ from √vas ‘to dwell/be excellent’ → stable plenitude of being.
ṛta (harmonious cooperation of gods and goddesses), dhī (inspired intelligence), ānanda (mand-: delight as sign of right contact)
‘Praśasta’ implies alignment with ṛta—right proportion and true praise.
Ekadyūḥ suggests truth as unity of light beyond fragmentation.
Many powers consenting into one light; formation of accomplished riches (rādhas) in the being.
Integral-Vedic: unity of divine powers, descent at the dawn of consciousness.
dawn
Dawn = opening of awareness; one light = unified consciousness; swift coming = rapid descent of clarity; riches = stable inner realizations.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘dawn-coming’ of the divine helper enriched with dhī (inspired vision): the recurring mythic action where the gods’ unified light (eka-dyūḥ) rejoices and then bestows rādhas, enabling the seeker’s transition from night/ignorance to morning/knowledge.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dyu- (in eka-dyūḥ) continues PIE *dyew- ‘sky/brightness’ (Zeus/Jupiter cognate field). √vṛdh ‘grow’ continues PIE *werdʰ-. √gam ‘go/come’ is PIE *gʷem- (cf. Lat. venio via different developments; OIr. do·gním). These preserve a shared IE poetic grammar of ‘light’ and ‘coming’ as epiphanic arrival.
- What is the relationship between the Rishi and the Devata here?
- The rishi community is positioned as co-workers: the immortals ‘increase’ them, and in response they are asked to ‘fashion’ (kṛṇuta) a praiseworthy rādhas for the invoked one; the devatā then ‘comes at dawn’ as dhiyā-vasu—repaying praise with illumination and inner wealth.
Unification of scattered mental rays into ‘one light’; inviting dawn-like descent of clarity and right formation of results.
Sahasrara/Ājñā (unified light) with support of Anāhata (rejoicing concord)
Morning practice: inhale imagining a single vertical column of light; exhale offering ‘rādhas’ (today’s work) to be made ‘praśasta’.
From multiplicity to concordant illumination; from intention to inspired execution.
On waking, repeat the last pāda slowly, then sit in silence for 3–5 minutes, allowing the ‘ekadyūḥ’ sense—one clear light—to organize thought before speech or action.
Requires saṃhitā accent verification; honor marked accents (e.g.,, ). Keep compound words clear without rushing.
Slight pause after ‘devīḥ’; emphasize ‘rādhaḥ’ and ‘praśastam’; lift tone gently on ‘prātar’.
ekadyūḥ : glide ‘dyū’ clearly, long ū, praśastam : palatal ‘ś’, not dental ‘s’, dhiyāvasuḥ (:): separate dhiyā-vasuḥ; keep ‘dhī’ quality
Luminous, expansive, then gently imperative.
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