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 ||
పది రాజులు సమేతంగా కూడి, యజ్ఞరహితులై, ఇంద్ర–వరుణులు తోడుగా నిలిచిన సుదాసునితో నిజంగా పోటీగా యుద్ధం చేయలేకపోయారు. గృహంలో ఆసీనులైన మనుష్యుల సత్య స్తుతి ప్రభావవంతమైంది; దేవాహూతి (దేవ-ఆహ్వానం) లో వారికి దేవులు సన్నిధానమయ్యారు.
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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