Rig Veda 10.83.1: Mandala 10, Sukta 83, Mantra 1
Sukta 10.83
- Rishi
- Manyu / traditionally attributed to a seer of the Manyu hymns
- Devata
- Manyu
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Raudra (fury)
यस्ते मन्योऽविधद्वज्र सायक सह ओजः पुष्यति विश्वमानुषक् । साह्याम दासमार्यं त्वया युजा सहस्कृतेन सहसा सहस्वता ॥
yás te mányo’vídhad vajra sāyaka sáha ójaḥ púṣyati víśvam ānuṣák | sāhyā́ma dā́sām ā́ryaṃ tváyā yujā́ sahaskṛténa sáhasā sáhasvatā ||
ఓ మన్యూ! నీ వజ్రాన్ని, నీ బాణాన్ని ఎవడు సన్నద్ధం చేశాడో, వాడే నీ బలాన్ని, ఓజస్సును వృద్ధి చేస్తాడు; అది సమస్త మానవలోకంలో తన గమనాన్ని పోషిస్తుంది. ఓ సహస్కృత (బలంతో నిర్మిత) సహస్వన్! నిన్ను యుగ్మసహచరుడిగా చేసుకొని—బలంతో బలాన్ని సాధిస్తూ—నీ ప్రబల సహసా ద్వారా మేము దాస (అంధకార-అవరోధకుడు) మరియు ఆర్య (మానవ-భేదం) రెండింటినీ జయించుదుము.
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- ते
- for you / yourPronounषष्ठी, एकवचनम् (द्वितीयार्थेऽपि वैदिके सम्भवः) — ‘of/for you’Role SampradānaRoot त्वद् (सर्वनाम-प्रातिपदिक)
- मन्यः
- wrath, battle-fury (Manyu)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot मन्यु- (प्रातिपदिक)
- अविधत्
- has arranged/ordained; has bestowedVerbलुङ् (अorist), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot √धा (दधाति) / वैदिक-रूपम् ‘वि-धा/वि-ध’
- वज्र
- O wielder of the thunderbolt / O Vajra-armed (Indra)Nounपुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot वज्र- (प्रातिपदिक)
- सायक
- O arrow-armed / O wielder of missilesNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot सायक- (प्रातिपदिक)
- सह
- might, forceNounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot सह- (प्रातिपदिक)
- ओजः
- vigor, strengthNounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot ओजस्- (प्रातिपदिक)
- पुष्यति
- thrives; makes prosperVerbलट्, परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot √पुष् (पुष्यति)
- विश्वम्
- all, the wholeAdjective (used substantively)नपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot विश्व- (प्रातिपदिक)
- अनुषक्
- in succession; continuously; alongIndeclinableअव्ययम्Role AdverbialRoot अनुषक् (अव्यय)
- साह्याम
- may we overcome / may we be victoriousVerbविधिलिङ्/आशीर्लिङ् (वैदिक), उत्तमपुरुषः, द्विवचनम्Role KriyāRoot √सह् (सहते) / वैदिक-इच्छार्थक-रूप ‘साह्य’
- दासम्
- the Dāsa (foe)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot दास- (प्रातिपदिक)
- आर्यम्
- the Ārya (man/people)Noun/Adjectiveपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot आर्य- (प्रातिपदिक)
- त्वया
- by you; with youPronounतृतीया, एकवचनम्Role KaraṇaRoot त्वद् (सर्वनाम-प्रातिपदिक)
- युजा
- as companion/ally; yoked withNounपुंलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot युज्- (प्रातिपदिक) / ‘युज्’ (सहचर/सहायक)
- सहस्कृतेन
- with the might-made / strength-fashioned (power)Adjective (participle)नपुंसकलिङ्गः/पुंलिङ्गः, तृतीया, एकवचनम् (करणे)Role KaraṇaRoot सहस्-कृत- (कृदन्त-प्रातिपदिक; √कृ)
- सहसा
- with might, by forceNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot सहस्- (प्रातिपदिक)
- सहस्वता
- with the mighty one / with might-possessing (power)Adjectiveपुंलिङ्गः/नपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot सहस्वत्- (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (principal): मन्योऽविधत् = मन्यः + अविधत् (अः + अ → ओऽ). Other padas largely already in pada-form
- vocatives वज्र, सायक are direct address. अनुषक् is an indeclinable adverb. साह्याम is a Vedic optative/benedictive 1st dual from √सह ‘to overcome’ (sense: ‘may we conquer’)
The meaning
Outer meaning
Invocation to Manyu (divine wrath/ardour): whoever has equipped Manyu with thunderbolt and arrow, whose force nourishes all beings in their course; with Manyu as a yoked ally, may we overpower both the dāsa and the ārya (seen as opposing forces).
Inner meaning
Manyu is the fierce divine ardour that arms the inner warrior with vajra (decisive light-force) and sāyaka (directed will). When this ardour is consciously ‘yoked’ (yujā) to our effort, it strengthens the whole movement of the being (viśvam ānuṣak)—mind, life, body—so the seeker can conquer both the dark obstructive impulses (dāsa as tamasic resistance) and the divided ‘civilized’ ego-pattern (ārya as the self-justifying mental formation when it is separative).
Universal truth
Transformation needs a purified intensity: a conscious, luminous ardour that empowers action and breaks both crude inertia and refined self-deception. True strength is ‘strength by strength’—the higher force awakening and shaping the lower into a fit instrument.
Themes
Invictory, Inner battle, Divine will-force, Overcoming obstruction
The seer
- Rishi
- Manyu (personified seer-voice of the Manyu hymn-cycle, RV 10.83)
- Other hymns
- RV 10.84.1-7 (Manyu-hymn cycle, closely allied), RV 10.83.2-5 (same sūkta)
Family tradition
Late Rigvedic martial-psychological hymn cluster; Anukramaṇī attributions vary and are not uniform for this sūkta.
Significance
The ‘seer’ here is the awakened inner warrior-consciousness: the mantra speaks from within the struggle, calling down a divine intensity to convert anger into tapas and victory over obstruction.
The deity
- Devata
- Manyu
- Epithets
- vajra-sāyaka (armed with thunderbolt and arrow), sahasvat (full of might), tapas-yukta (yoked with ardour)
- Related deities
- Indra, Agni, Rudra (by temperament of fierce purification)
Cosmic role
A divine power of battle that protects the cosmic order by destroying forces that distort right movement.
Inner power
Purifying intensity that turns raw emotion into luminous force; courage, decisiveness, and irresistible forward drive.
In ritual
Where it is used
Protective and victory-oriented recitation; used as a strengthening invocation rather than a common soma-pressing verse.
यस्ते॑ म॒न्योऽवि॑धद्वज्र सायक॒ सह॒ ओज॑: पुष्यति॒ विश्व॑मानु॒षक् । सा॒ह्याम॒ दास॒मार्यं॒ त्वया॑ यु॒जा सह॑स्कृतेन॒ सह॑सा॒ सह॑स्वता ॥
यः । ते॒ । म॒न्यो॒ इति॑ । अवि॑धत् । व॒ज्र॒ । सा॒य॒क॒ । सहः॑ । ओजः॑ । पु॒ष्य॒ति॒ । विश्व॑म् । आ॒नु॒षक् । सा॒ह्याम॑ । दास॑म् । आर्य॑म् । त्वया॑ । यु॒जा । सहः॑ऽकृतेन । सह॑सा । सह॑स्वता ॥
yaḥ | te | manyo iti | avidhat | vajra | sāyaka | sahaḥ | ojaḥ | puṣyati | viśvam | ānuṣak | sāhyāma | dāsam | āryam | tvayā | yujā | sahaḥ-kṛtena | sahasā | sahasvatā
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4 pādas × ~11 syllables
Driving, martial, forward-thrusting cadence suited to invocation and conquest.
Builds inner heat and resolve; supports a ‘charge’ of concentrated will and fearless clarity.
- manyu
- Literal: wrath, anger, ardour. Symbolic: divine fervour/heroic will that drives transformation and battle against inner darkness
- vajra
- Literal: thunderbolt. Symbolic: indestructible force of illumined decision; the mind’s lightning that shatters obstruction
- sāyaka
- Literal: arrow. Symbolic: one-pointed, directed will; focused intention released toward the goal
- sahas / ojas
- Literal: might / vigor. Symbolic: spiritual force-power and energetic capacity infused by the divine
- yujā
- Literal: yoked, harnessed companion. Symbolic: conscious union of personal effort with divine force
- dāsa
- Literal: servant/hostile tribe. Symbolic: tamasic/obscure impulses; subconscient resistance
- ārya
- Literal: noble, Aryan. Symbolic: the striving mental being; also the divided ego when it claims nobility but remains separative
Battle/overcoming context; recited for invoking victorious force and inner tapas in contests; adaptable as an inner-heroic prayer.
Before contests, debates, difficult undertakings; traditionally in contexts seeking protection and overcoming enemies/obstacles.
Japa or loud recitation; mental ‘yoking’ of Manyu with one’s intention (saṅkalpa).
Use as a mantra for channeling anger into disciplined action, overcoming procrastination, fear, and self-sabotage.
manyu is ‘wrath/ardour’ but in Vedic psychology it can be the intense divine will-force that breaks obstruction. √sah (‘overcome, endure’) gives sāhyāma: victory as endurance and conquest. vajra and sāyaka are not merely weapons but forms of directed force (illumined and aimed). ārya/dāsa are read as inner polarities: noble aspiration vs obscuring resistance; this is justified by the hymn’s invocation of Manyu as universal power fostering all (viśvam puṣyati), not a tribal war-god alone.
tapas (ardour as transformative heat), victory as inner conquest (√sah), transmutation of hostile forces
Manyu is invoked to restore right order by breaking what covers and divides the movement of life.
Truth-force expresses as decisive action when aligned with the divine will.
Force that ‘fosters all in their course’—energy sustaining the ordered evolution of the worlds.
Proto-yogic/psychological reading aligned with Aurobindo’s inner sacrifice (adhyātma yajña).
Lightning = sudden illumination; arrow = focused aspiration; heat = transformative tapas energizing the whole being.
- What is the primary Vedic 'mythologem' present in this verse?
- The consecrated battle-force: Manyu armed with vajra and arrow enables victory over adversaries. Psychologically, it is the myth of divine ardour entering the human to break both outer resistance (dāsa as obstruction) and inner division (ārya as the human nature needing mastery and uplift).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sah (overcome/endure) is Indo-Iranian and reflects an old IE valor lexicon (endurance = victory). vajra as thunder-weapon parallels IE storm-god weaponry motifs (Indra/Thor/Zeus), though the lexeme differs; the poetic formula of ‘armed thunderbolt’ is typologically IE.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks Manyu as a yoked companion (yujā): not distant worship but harnessing a divine energy within. The exchange is empowerment: the human offers alignment and invocation; Manyu grants forged strength (sahas-kṛta) for conquest and plenitude.
Invoke purified ardour: ‘May my intensity become luminous and victorious over inner obstruction.’
maṇipūra (will/heat)
Bhrāmarī or steady ujjāyī for containment; then 9 slow breaths with focused exhale on ‘sahasvatā’.
Dynamic concentration (ekāgratā) with uplifted courage.
Before action, feel Manyu as a descending force above the head; on inhale gather scattered energies, on exhale ‘release the arrow’ of intention toward one chosen obstacle.
Use Vedic three-tone contour: udatta peaks on invocatory names (manyó) and power-terms (vájra, sáhas); svarita on falling compounds; anudatta on particles.
Keep clear lift on ‘manyo’ vocative; emphasize consonant clusters in ‘sahaskṛtena sahasā sahasvatā’ as a crescendo.
manyo: palatal ‘ny’ (man-yo, not ma-ni-yo), vajra: ‘jra’ cluster crisp, sāyaka: long ā; keep ‘ya’ light, sahasvatā: aspirated ‘h’, dental ‘tā’
Firm, bright, chest-supported with controlled heat (no strain).
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