https://tinyurl.com/rrbfvcj
This is perhaps one of the earliest battles documented in the story of civilization, in an Indo-European (RgVedic) language. This narrative of the battles is distinct from the recurrent warfares in many areas of Ancient Near East as recorded in Sumerian or Akkadian on cuneiform texts. The keynote of this monograph is provided by Shrikan Talageri's presentation which is well-evidenced that the combatants in the Battle of Ten Kings had later migrated westwards from the Sarasvati Civilization area ( I suggest that this civilization area included Hariyupiya, Harappa on the Ravi river -- of the Early Bronze Age times).
Migrations are attested in Baudhāyana-Śrautasūtra Chapter XVIII.44 which contains an important reference attesting to the migrations of two groups of people away from Kurukshetra region (Sarasvati River basin).
The reference to migration of Amavasu people to Gandhari and Parsu evokes the following migrations westwards from Kurukshetra (Sarasvati River Basin area) indicated in reference to the Battle of Ten Kings: 1. Dṛuhyu (some align these people with Gandhari – RV 1.126.7 2. Parśus or Parśvas (RV 7-83-1) Persians.
The series of events constitute the earliest documented human memory recollected as narratives in the Rgveda and may relate to the days of Early Bronze Age, perhaps ca. 4th millennium BCE.
RV 7.18, 7.33 and 7.83, 4-8 detail a set of historical events related to the battles and combatants who were mainly Puru-s and Bharata-s, together with their allies.
The principal Bharata was Sudas who led the Tṛtsu people. (cf. Schmidt, H.P. Notes on Rgveda 7.18.5–10. Indica.Organ of the Heras Institute, Bombay. Vol.17, 1980, 41–47).
In RV 8.4.1 the battle was with the Turvaśa. कुलुङ्ग kuluṅga "antelope" कुरुङ्ग Kuruṅga was the name of a chieftain of theTurvaśa.
Bharats gained victory against Anu, in the battle on River Paruṣṇī (Ravi).An ally of Anu, Purukutsa of the Puru kingdom died.
Sudas fought another battle on the banks of Yamuna with Ajas and Yakṣus (united under King Bheda).
Pre-battle groupings of combatants: Turvaśu and Yakṣu (Yadu) people ally with Bhrgu and Druhyus. The formation of this combatant group leading up to the battle is described in RV 7.18.6. (Re: Matsya, cf. Macdonell and Keith, Vedic Index, 1912, II 122.)
On the banks of Vipasa and Sutudri, Viśvāmitra leads Sudas (Bharata kingdom, ṛtsu family in campaigns.) After Vasishtha replaced Viśvāmitra as the family priest, Viśvāmitra leads ten kings against the Bharata kingdom.
The ten kings led by Viśvāmitra were from the kingdoms of
1. Puru (Confederation of kings, constitute the Vedic Aryans; “the Pūru-s dwell, Beauteous One, on thy (Sarasvati) two grassy banks” (VII.96.2).); Bharata Pūru-s are also Vedic Aryans. Anu-s and Druhyu-s among the Puru-s migrated westwards.
2. Yadu (the pun for Yadu are Yakṣu)
3. Turvaśa (Matsya – RV 7.18.6; later associated with Ślva, Bhṛgu (composer of parts of Atharva Veda as Bhṛgv-Āṅgirasa; Aja and Sigru – RV 7.18.19; Śimyu – RV 7.18.5 is the name of an individual King; Pṛthu/Pārthav -- RV 7.83.1;Kavasa – RV 7.18.12 is also the name of an individual king; 21 men of both Vaikarna people – RV 7.18.11; are also counted as groups, perhaps janapada-s without a King; Bheda is mentioned in RV 7.18.19, 7.33.3 and 7.83.4; he is the main leader killed by Sudas). One contrary view is: Sudas was himself a Bharata; Aja, Sigru and Yakṣu were not his enemies
Aja (We do not know if the refeence is to Aja was the 38th king in the Solar Dynasty, descent from the sun god Surya. He was the son of king Raghu , one of the most famous kings of the Ikshvaku dynasty. His paternal grandfather was the pious king Dileepa.King Aja ruled the kingdom of Kosala on the southern banks of the river Sarayu in the northern part of India, with Ayodhya as his capital. https://en.wikipedia.org/wiki/Aja_of_Kosala 4. Anu (or Anavas mentioned in RV 7.18.14; who lived in the Paruṣṇī (Ravi) area (cf. Macdonell and Keith, Vedic Index I 22); Parśu/Parśava are connected with ancient Persians; Pani are connected with Scythians) [cf. Macdonell and Keith, Vedic Index. Based on the evidence of an Assyrian inscription of 844 BCE referring to the Persians as Paršu, and the Behistun Inscription of Darius I of Persia referring to Parsa (Pārsa) as the area of the Persians. Radhakumud Mookerji (1988). Chandragupta Maurya and His Times (p. 23). Motilal Banarsidass Publ.] Anu groupings (or allies) included: VII.18.5 Śimyu. VII.18.6 Bhṛgu.VII.18.7 Paktha, Bhalāna, Alina, Śiva, Viṣāṇin.VII.83.1 Parśu/Parśava, Pṛthu/Pārthava, Dāsa. Anu is a synonym for Bhṛgu-s (who also figure as enemies in RV VII.18).
5. Dṛuhyu (some align these people with Gandhari – RV 1.126.7
6. Alina (group defeated by Sudas; cf. Macdonell, A. A. and Keith, A. B. (1912). Vedic Index of Names and Subjects, I, 39; group who lived to the northeast of Nuristan, as mentioned by Chinese pilgrim Xuanzang; cf. Macdonell and Keith, Vedic Index, 1912, I, 39)
7. Bhalāna (some argue that these people lived in the Bolan Pass area – cf. Macdonell and Keith, Vedic Index, 1912, II 122.)
8. Śiva (Links to? -- Sibi (Balochi and Urdu: سِبی; Pashto: سيوۍ) or Siwei is a city situated in the Balochistan province of Pakistan. The city is the headquarters of the district and tehsil of the same name. https://en.wikipedia.org/wiki/Sibi)
9. Viṣāṇin (Associated with areas in the north and west of Punjab)
10. Paktha [cf. RV 7.18.7 refer to Paktha who fought against Sudas. Pakthas are an ancient people that find reference in Sanskrit and allegedly in Greek sources as a people living in the region which includes south-eastern province (Loya Paktia) in Afghanistan and northern parts of Pakistan. In the Rigveda, the Kurram is mentioned as "Kruma". Pachytyans were in charge of all "elephants" used in battle fields. Elephant hoarders or boarders or they took care of elephants. Today, the Kurram Valley is mostly inhabited by the Bangash and Turi
Pashtun people, and because of that the ancient Pakhtas are believed to be part of the modern-day Pashtun confederation. (cf. Comrie, Bernard (1990). The World's Major Languages. Oxford University Press. p. 549.)"The Pakthas, Bhalanases, Vishanins, Alinas, and Sivas were the five frontier tribes. The Pakthas lived in the hills from which the Kruma originates. Zimmer locates them in present-day eastern Afghanistan, identifying them with the modern Pakthun." (Ancient Pakistan: Volume 3, University of Peshawar. Dept. of Archaeology - 1967, Page 23)] Heinrich Zimmer connects them with a tribe already mentioned by Herodotus (Pactyans), and with Pashtuns in Afghanistan and Pakistan.
The Greek historian Herodotus mentioned a people called Pactyan living on the eastern frontier of the Achaemenid Arachosia Satrapy as early as the 1st millennium BCE.( cf.The History of Herodotus Chapter 7, Written 440 B.C.E, Translated by George Rawlinson". Piney.com)
Paktha are shown as Arachotus on this map. (Schmitt, Rüdiger (August 10, 2011). "Arachosia". United States: Encyclopædia Iranica.Arachosia /ærəˈkoʊsiə/ is the Hellenized name of an ancient satrapy in the eastern part of the Achaemenid, Seleucid, Parthian, Greco-Bactrian, and Indo-Scythian empires. Arachosia was centred on the Arghandab valley in modern-day southern Afghanistan, although its influence extended east to as far as the Indus River. The main river of Arachosia was called Arachōtós, now known as the Arghandab River, a tributary of the Helmand River.https://en.wikipedia.org/wiki/Arachosia)
Shrikant Talageri in his The Rig Veda- A Historical Analysis lists the following migrations of people groups after the Battle of Ten Kings:-
Iranian:
Prthus or Parthavas (RV 7-83-1) Parthians
Parśus or Parśvas (RV 7-83-1) Persians
Pakthas (RV 7-18-7) Paktoons
Bhalanas (RV 7-18-7) Baluchis
Sivas (RV 7-18-7) Kivas
Viṣāṇins (RV 7-18-7) Pisachas/Dards
Simyus (RV 7.18.5) Sarmatians (ancient Albanians)
Alinas (RV 7-18.7) Alans/Hellennes/Ancient Greeks
The following quote from the blog of Shrikant Talageri demonstrates that the migrations of people involved in the Battle of Ten Kings migrated out of India.
[quote]...(Rgveda) book 7 (which refers to the Yamunā in VII.18.19) describes (in VII.18, and also 19,33 and 83) the dāśarājña battle (the Battle of the Ten Kings) in which Sudās, fighting from the east on the banks of the third easternmost river of the Punjab, the Paruṣṇī, fights the coalition of ten Anu tribes who are described (in RV VII.5.3) as the Asiknī people (as they are fighting from the west, from the direction of the fourth easternmost river of the Punjab, the Asiknī).
These tribal names are primarily found only in two hymns, VII.18 andVII.83, of the Rigveda, which refer to the Anu tribes who fought against Sudās in the dāśarājña battle or "the Battle of the Ten Kings". But see where these same tribal names are found in later historical times (after their exodus westwards referred to in VII.5.3 and VII.6.3). Incredibly, they cover, in an almost continuous geographical belt, the entire sweep of areas extending westwards from the Punjab (the battleground of the dāśarājña battle) right up to southern and eastern Europe:
(Avestan) Afghanistan: Proto-Iranian: Sairima (Śimyu), Dahi (Dāsa).
NE Afghanistan: Proto-Iranian: Nuristani/Piśācin (Viṣāṇin).
Pakhtoonistan (NW Pakistan), South Afghanistan: Iranian: Pakhtoon/Pashtu (Paktha).
Baluchistan (SW Pakistan), SE Iran: Iranian: Bolan/Baluchi (Bhalāna).
NE Iran: Iranian: Parthian/Parthava (Pṛthu/Pārthava).
SW Iran: Iranian: Parsua/Persian (Parśu/Parśava).
NW Iran: Iranian: Madai/Mede (Madra).
Uzbekistan: Iranian: Khiva/Khwarezmian (Śiva).
W. Turkmenistan: Iranian: Dahae (Dāsa).
Ukraine, S, Russia: Iranian: Alan (Alina), Sarmatian (Śimyu).
Turkey: Thraco-Phrygian/Armenian: Phryge/Phrygian (Bhṛgu).
Romania, Bulgaria: Thraco-Phrygian/Armenian: Dacian (Dāsa).
Greece: Greek: Hellene (Alina).
Albania: Albanian: Sirmio (Śimyu).
Further:
a) The leader of the enemy alliance is Kavi Cāyamāna: Kauui is an Iranian (Avestan) name.
b) The priest of the enemy alliance is Kavaṣa: Kaoša is an Iranian (Avestan) name.
c) Kavi Cāyamāna of the battle hymn was a descendant of Abhyāvartin Cāyamāna, who is described in the Rigveda (VI.27.8) as a Pārthava. The later Iranian (Avestan) dynasty (after the Iranians migrated westwards from the Rigvedic Greater Punjab into Afghanistan, and composed the Avesta), the oldest Iranian dynasty in historical record (outside the Rigveda) to which belongedZarathushtra's patron king and foremost disciple Vištāspa, is theKavyān (Pahlavi Kayanian) dynasty descended from this sameKavi/Kauui. In later historical times, it is the Parthians (Parthava) who maintained a strong tradition that the kings of the Kavyāndynasty of the Avesta belonged to their tribe. [unquote]
References to the Battle of Ten Kings occur in the following texts: RV VII, hymns 18, 33 and 83.4-8). The full texts of RV VII.18, 33 and 83 are presented below.
Translation (Sayana/Wilson):
7.018.01 Our forefathers, Indra, glorifying you, have obtained all desirable (riches); in your gift are cows easy to be milked, and horses, and you are the liberal donor of wealth to the devout. [tve = tvayi, in you].
7.018.02 You dwell with your glories like a ra_ja_ with his wives; Maghavan, who are wise and experienced, (reward our) praises with the precious metals, with cows, with horses; conduct us who are dependent on your riches. [With the precious metals: pis'a_, silver or gold, and the like; ru_pen.a hiran.ya_dina_ va_; ru_pa may also mean beauty].
7.018.03 These gratifying and pious hymns, emulous (in earnestness), are addressed on this occasion to you, may the path of your riches lead downwards; may we, Indra, (diligent) in your praise, enjoy felicity.
7.018.04 Desirous of milking you like a milch cow at pasture, Vasis.t.ha has let loose his prayers to you; every one of my people proclaims you the lord of cattle; may Indra be present at our praises.
7.018.05 The adorable Indra made the well-known deep waters (of the Parus.n.i) fordable for Suda_sa, and converted the vehement awakening imprecation of the sacrificer into the calumnation of the rivers. [Converted the vehement: sardhantam s'imyum uchahasya s'a_pam sindhu_na_m akr.n.od as'asti_h = utsahma_na_m bodhma_na_m stotuh s'a_pam abhis'asti_h sindhu_na_m akarot, he made the exerting awakening curse of the praiser the imprecations of the rivers; vis'varu_podbhavam a_tmano abhis'a_pam, the imprecation on his (Indra) has its birth in vis'varu_pa].
7.018.06 Turvas'a, who was presiding (at solemn rites), diligent in sacrifice, (went to Suda_sa) for wealth; but like fishes restricted (to the element of water), the Bhrigus and Druhyus quickly assailed them; of these two everywhere going the friend (of Suda_sa, Indra) rescued his friend. [The legend: Indra saves one of the two, Suda_sa (and perhaps slays the other), turvas'am avadhi_t; matsyaso nis'itah, fishes limited to water; the people of the country Matsya were attacked by Turvas'a, tena matsyajanapada ba_dhitah; s'rus.t.im cakruh (applied to the Bhrigus) = as'upra_ptim cakruh; sukham turvas'asys cakruh-- making the Bhrigus and Druhyus the allies of Turvas'a].
7.018.07 Those who dress the oblation, those who pronounce auspicious words, those who abstain from penance, those who bear horns (in their hands), those who bestow happiness (on the world by sacrifice), glorify that Indra, who recovered the cattle of the Arya from the plunderers, who slew the enemies in battle. [Those who dress: Denominations of the persons assisting at religious rites are: 1. paktha_sah, havis.am pa_cakah, cooks of the butter offered in oblation; 2. bhala_nasah, bhadra va_cinah, speakers of that which is lucky; 3. alina_sah, tapobhir apravr.ddhah, not eminent by austerities; 4. vis.a_n.inah, having black horns in their hands for the purpose of scratching kan.d.uyana_rtham, the same as di_ks.itah, having undergone the preliminary purification called di_ks.a; 5. s'iva_sah, ya_ga_dina_ sarvasya lokasya s'ivakarah, the makers happy of all people by sacrifice and the like].
7.018.08 The evil-disposed and stupid (enemies of Suda_sa), crossing the humble Parus.n.i river, have broken down its banks; but he by his greatness pervades the earth, and Kavi, the son of Ca_yamana, like a falling victim, sleeps (in death). [Sleeps in death: killed Suda_sa].
7.018.09 The waters followed their regular course to the Parus.n.i, nor (wandered) beyond it; the quick courser (of the king) came to the accessible places, and Indra made the idly-talking enemies, with their numerous progeny, subject among men (to Suda_sa). [Indra is said to have repaired the banks of the river so that the waters -- iyur artham na nyartham-- went to their object, that is, their former bed, not below or beyond it; the enemies Amitra_n are called vadhriva_cah or jalpaka_n].
7.018.10 They who ride on particoloured cattle, (the Maruts), despatched by Pr.s.n.i and recalling the engagement made by them with their friend (Indra), came like cattle from the pasturage, when left without a herdsman; the exulting Niyut steeds brought them quickly (against the foe).
7.018.11 The hero Indra created the Maruts (for the assistance of the ra_ja_), who, ambitious of fame, slew one-and-twenty of the men on the two banks (of the Parus.n.i), as a well-looking priest lops the sacred grass in the chamber of sacrifice.
7.018.12 You, the bearer of the thunderbolt, did drown S'ruta, Kavas.a, Vr.ddha and afterwards Druhyu, in the waters; for they, Indra, who are devoted to you, and glorify you, preferring your friendship, enjoy it.
7.018.13 Indra, in his might, quickly demolished all their strongholds, and their seven (kinds of) cities; he has given the dwelling of the son of Anu to Tr.tsu; may we, (by propitiating Indra), conquer in battle the ill-speaking man. [Seven kinds of cities: purah sapta, seven cities; nagai_h sapta praka_rah or pra_ka_ra_h, seven-walled; conquer in battle: jes.ma pu_rum manus.yam mr.dhrava_cam, speaking imperfectly or barbarously; or baddhava_cam, whose speech is threatening, obstructing or adverse].
7.018.14 The warriors of the Anus and Druhyus, intending (to carry off the) cattle, (hostile) to the pious (Suda_sa) perished to the number of sixty-six thousand six hundred and sixty; such are all the glorious acts of Indra. [Sixty-thousand: s.as.t.ih s'ata s'at. sahasra s.as.t.ir adhi s'at. = sixty hundreds, six thousands, sixty, with six more; s'ata_ni = thousands, sahasra_ni_tyartham].
7.018.15 These hostile, Tr.tsus, ignorantly contending with Indra, fled routed as rapidly as rivers on a downward course, and being discomfited, abandoned all their possessions to Suda_sa.
7.018.16 Indra has scattered over the earth the hostile rival of the hero (Suda_sa), the senior of Indra, the appropriator of the oblation; Indra has baffled the wrath of the wratfhful enemy, and the (foe) advancing on the way (against Suda_sa) has taken the path of flight.
7.018.17 Indra, has effected a valuable (donation) by a pauper; he has slain an old lion by a goat; he has cut the angles of the sacrificial post with a needle; he has given all the spoils (of the enemy) to Suda_sa. [Indra has effected: the three impossible acts are illustrative of the wonderful power of Indra].
7.018.18 Your numerous enemies, Indra, have been reduced to subjection, effect at some time or other the subjugation of the turbulent Bheda, who holds men praising you as guilty of wickedness; hurl, Indra, your sharp thuderbolt against him. [Bheda: one who breaks or separates; may mean an unbeliever, a na_stika; or, the name of the enemy of Suda_sa].
7.018.19 The dwellers on the Yamuna and the Tr.tsus glorified Indra when he killed Bheda in battle; the Ajas, the S'igrus, the Yakṣus, offered him as a sacrifice the heads of the horses (killed in the combat). [Offered to him: balim s'i_rs.a_n.i jabhrur as'vya_ni : they represented the best horses, taken; bali may also have the import of a sacrifice].
7.018.20 Your favours, Indra, and your bounties, whether old or new, cannot be counted like the (recurring) dawn; you have slain Devaka, the son of Ma_nyama_na, and of thine own will, has cast down S'ambara from the vast (mountain).
7.018.21 Para_s'ara, the destroyer of hundreds (of ra_ks.asas), and Vasis.t.ha they who, devoted to you, have glorified you in every dwelling, neglect not the friendship of you (their) benefactor; therefore prosperous days dawn upon the pious. [The destroyer: s'ataya_tu, that is, s'akti, the son of Vasis.t.ha, the father of Para_s'ara (Vis.n.u Pura_n.a 8.4)].
7.018.22 Praising the liberality of Suda_sa, the grandson of Devavat, the son of Paijavana, the donor of two hundred cows, and of two chariots with two wives, I, worthy (of the gift), circumambulate you, Agni, like the ministrant priest in the chamber (of sacrifice).
7.018.23 Four (horses), having golden trappings, going steadily on a difficult road, celebrated on the earth, the excellent and acceptable gifts (made) to me by Suda_sa, the son of Paijavana, bear me as a son (to obtain) food and progeny. [The excellent: smaddis.t.ayah, an epithet of as'vah: prasa'sta_tisarjana_ s'raddha_dida_na_n:gayukta_, being or having part of a donation made in the belief of presenting what is excellent].
7.018.24 The seven worlds praise (Suda_sa) as if he were Indra; him whose fame (spreads) through the spacious heaven and earth; who, munificent, has distributed (wealth) on every eminent person, and (for him) the flowing (rivers) have destroyed Yudhyamadhi in war.
7.018.25 Maruts, leaders (of rites), attend upon this (prince) as you did upon Divoda_sa, the father of Suda_sa; favour the prayers of the devout son of Pijavana, and may his strength be unimpaired, undecaying].
Alternative translation (Grifffith): HYMN XVIII. Indra. 18
1. ALL is with thee, O Indra, all the treasures which erst our fathers won who sang thy praises.
With thee are milchkine- good to milk, and horses: best winner thou of riches for the pious.
2 For like a King among his wives thou dwellest: with glories, as a Sage, surround and help us.
Make us, thy servants, strong for wealth, and honour our songs wirth kine and steeds and
decoration.
3 Here these our holy hymns with joy and gladness in pious emulation have approached thee.
Hitherward come thy path that leads to riches: may we find shelter in thy favour, Indra.
4 Vasistha hath poured forth his prayers, desiring to milk thee like a cow in goodly pasture.
All these my people call thee Lord of cattle: may Indra. come unto the prayer we offer.
5 What though the floods spread widely, Indra made them shallow and easy for Sudas to traverse.
He, worthy of our praises, caused the Simyu, foe of our hymn, to curse the rivers' fury.
6 Eager for spoil was Turvasa Purodas, fain to win wealth, like fishes urged by hunger.
The Bhrgus and the Druhyus quickly listened: friend rescued friend mid the two distant peoples.
7 Together came the Pakthas, the Bhalanas, the Alinas, the Sivas, the Visanins.
Yet to the Trtsus came the Aryas' Comrade, through love of spoil and heroes' war, to lead them.
8 Fools, in their folly fain to waste her waters, they parted inexhaustible Parusni.
Lord of the Earth, he with his might repressed them: still lay the herd and the affrighted
herdsman.
9 As to their goal they sped to their destruetion: they sought Parusni; even the swift returned
not.
Indra abandoned, to Sudas the manly, the swiftly flying foes, unmanly babblers.
10 They went like kine unherded from the pasture, each clinging to a friend as chance directed.
They who drive spotted steeds, sent down by Prsni, gave ear, the Warriors and the harnessed horses.
11 The King who scattered oneandtwenty— people of both Vaikarna tribes through lust of glory-
As the skilled priest clips grass within the chamber, so hath the Hero Indra, wrought their
downfall.
12 Thou, thunderarmed-, overwhelmedst in the waters famed ancient Kavasa and then the Druhyu.
Others here claiming friendship to their friendship, devoted unto thee, in thee were joyful.
13 Indra at once with conquering might demolished all their strong places and their seven castles.
The goods of Anus' son he gave to Trtsu. May we in sacrifice conquer scorned Puru.
14 The Anavas and Druhyus, seeking booty, have slept, the sixty hundred, yea, six thousand,
And sixandsixty— heroes. For the pious were all these mighty exploits done by Indra.
15 These Trtsus under Indras' careful guidance came speeding like loosed waters rushing downward.
The foemen, measuring exceeding closely, abandoned to Sudas all their provisions.
16 The heros' side who drank the dressed oblation, Indras' denier, far over earth he scattered.
Indra brought down the fierce destroyers' fury. He gave them various roads, the paths' Controller.
17 even with the weak he wrought this matchless exploit: even with a goat he did to death a lion.
He pared the pillars' angles with a needle. Thus to Sudas Indra gave all provisions.
18 To thee have all thine enemies submitted: even the fierce Bheda hast thou made thy subject.
Cast down thy sharpened thunderbolt, O Indra, on him who harms the men who sing thy praises.
19 Yamuna and the Trtsus aided Indra. There he stripped Bheda bare of all his treasures.
The Ajas and the Sigrus and the Yakṣus brought in to him as tribute heads of horses. 20 Not to be scorned, but like Dawns past and recent, O Indra, are thy favours and thy riches.
Devaka, Manyamanas' son, thou slewest, and smotest Sambara from the lofty mountain.
21 They who, from home, have gladdened thee, thy servants Parasara, Vasistha, Satayatu,
Will not forget thy friendship, liberal Giver. So shall the days dawn prosperous for the princes.
22 Priestlike-, with praise, I move around the altar, earning Paijavanas' reward, O Agni,
Two hundred cows from Devavans' descendant, two chariots from Sudas with mares to draw them.
23 Gift of Paijavana, four horses bear me in foremost place, trained steeds with pearl to deck them. Sudass' brown steeds, firmlystepping-, carry me and my son for progeny and glory.
24 Him whose fame spreads between wide earth and heaven, who, as dispenser, gives each chief his
portion,
Seven flowing Rivers glorify like Indra. He slew Yudhyamadhi in close encounter.
25 Attend on him O ye heroic Maruts as on Sudass' father Divodasa.
Further Paijavanas' desire with favour. Guard faithfully his lasting firm dominion.
7.033.01 The white-complexioned accomplishers of holy ceremonies, wearing the lock of hair on the right side, have afforded me delight, when, rising up I call the leaders (of rites) to the sacred grass; the Vasis.t.has, (my sons) should never be far from me. [White-complexioned: s'vity an~cah = s'vetavarn.ah, white-coloured (applied to the vasis.t.has); wearing the lock of hair on the right side: daks.in.atas kaparda_h: kaparda = cu_d.a or single lock of hair left on the top of the head at tonsure; Vasis.t.has wear it on the right of the crown of the head, daks.in.e s'iraso bha_ge].
7.033.02 Disgracing (Pa_s'adyumna), they brought from afar the fierce Indra, when drinking the ladle of Soma at his sacrifice, to (receive) the libation (of Suda_sa); Indra hastened from the effused Soma of Pa_s'adumna, the son of Va_yata, to the Vasis.t.has. [They brought: A legend is related. The sons of Vasis.t.ha had undertaken a soma sacrifice to Indra on behalf of Suda_sa. They found that he was present at a similar solemnity instituted by the ra_ja_ Pa_s'adyumna, the son of Va_yata, on which they abused the ra_ja_, broke off his sacrifice, and by their mantras, compelled Indra to come to that of their patrons].
7.033.03 In the same manner was he, (Suda_sa) enabled by them easily to cross the Sindhu river; in the same manner, through them he easily slew his foe; so in like manner, Vasis.t.has, through your prayers, did Indra defend Suda_sa in the war with the ten kings. [He easily sle his foe: bhedam jagha_na: bheda may also be a proper name; in the war with ten kings: da_s'ara_jn~e = das'abhi_ ra_ja_bhih saha yuddhe].
7.033.04 By your prayers, leaders (of rites), is effected the gratificcation of your progenitors; I have set in motion the axle (of the chariot); be no you intert, for by your sacred metres, Vasis.t.has, (chanted) with a loud voice, you sustain vigour in Inda. [Of your rogenitors: pitr.n.a_m, in the gen., pl. used honorifically, implying father, i.e. Vasis.t.ha; I have set in motion: aks.am avyayam = rathasya aks.am avyaya_mi, ca_laya_mi, I cause to move the axle of the car, ascribing the words to Vasis.t.ha, as announcing his intention to return to his hermitage].
7.033.05 Suffering from thirst, soliciting (rain), supported (by the Tr.tsus) in the war with the ten ra_ja_s, (the Vasis.t.has) made Indra radiant as the sun; Indra heard (the praises) of Vasis.t.ha glorifying him, and bestowed a spacious region on the Tr.tsus.
7.033.06 The Bharatas, inferior (to their foes), were shorn (of their possessions), like he staves for driving cattle, (stripped of their leaves and branches); but Vasis.t.ha became their family priest, and the people of the Tr.tsus prospered. [People of the Tr.tsus: Tr.tsus are the same as the Bharatas. Sam.varan.a, the son of R.ks.a, the fourth in descent from Bharata, the son of Dus.yanta, was driven from his kingdom by the Pa_n~ca_las, and obliged to take refuge with his tribe among the thickets on the Sindhu until Vasis.t.ha came to them and consented to be the ra_ja_'s purohit, when they recovered their territory].
7.033.07 Three shed moisture upon the regions, three are their glorious progeny, of which the chief is night; three communicators of warmth accompany the dawn; verily the Vasis.t.has understand all these. [Three shed moisture: S'a_tya_ana is cited: the three who send rain on the three regions of earth, mid-air, and heaven, are Agni, Va_yu and A_ditya; they also diffuse warmth; thei offspring are the Vasus, the Rudras, the A_dityas, the latter of whom are the same as Jyotis., light].
7.033.08 The glory of these Vasi.s.t.has is like the splendour of the sun; their greatness as profound as (the depth of) the ocean; your praise, Vasis.t.has, has the velocity of the wind; by no other can it be surpassed.
7.033.09 By the wisdom seated in the heart the Vasis.t.has traverse the hidden thousand branched world, and the Apsarasas sit down wearing the vesture spread out by Yama. [The hidden thousand-branched world: nin.yam sahasravals'am abhisan~caranti, they completely go over the hidden, tirohitam, or durjn~a_nam, ignorant, sahasra vals'am, thousand-branched, that is, sam.sa_ram, the revolving world of various living beings, or the succession of many births; the allusion is to the repeated births of Vasis.t.ha, who is the first of the Praja_patis, or mind-born sons of Brahma_, who is the son of Urvas'i_; hr.dayasya praketaih prajn~a_naih, internal convictions or knowledge; this may imply the detachment of Vasis.t.ha or his sons from the world. The apsaras sit down: yamena tatam paridhim vayanto apsarasa upasedur vasis.t.ha_h: te vasis.tha_h, those vasis.t.has or that vasis.t.ha; yamena = sarvaniyantra_, by the restrainer or regulator of all; ka_ran.a_tmana_, identical with cause, that is, by acts, as the causes of vital condition; the garb paridhim, vastram, spread, tatam, by him, is he revolution of life and death; janma_diprava_ha_h, weavin, vayantah; connecting this with apsarasah, the myphs, or, the nymph Urvas'i_, who sat down or approached in the capacity of a mother, jananitvena, wearing that vesture which he was destined by former nets to wear].
7.033.10 When Mitra and Varun.a beheld you, Vasis.t.ha, quitting the lustre of the lightning (for a different form), then one of your births (took place), inasmuch as Agastya bore you from your (former) abode. [Agasya bore you: agastyo yat tva_ vis'a_ a_jabha_ra = yada_ purvavastha_na_t tva_m a_jaha_ra, when Agastya took you from the former condition; mitra_varun.au a_va_m janayisya_va, we two Mitra and Varun.a, will beget; or, a_va_bhya_m ayam ja_yeta iti samakalpata_m, the two divinities determined this Vasis.t.ha shall be begotten by us].
7.033.11 Verily, Vasis.t.ha you are the son of Mitra and Varun.a, born, Brahma_, of the will of Urvas'i_, after the seminal effusion; all the gods have sustained you, (endowed) with celestial and Vedic vigour in the lake. [Born of the will of Urvas'i_: Urvas'i_, on seeing the birth of the R.s.i, said to herself, let this be my son; Endowed with celestial and vedic vigour: brahman.a_ daivyena; adding an epithet: yuktam, joined with; devasambandhina vedara_s'ina_hambhuva yuktam; pus.kara = kumbha, pitcher used at sacrifice, or the vasati_vara, the pool of water prepared for the same. Vasis.t.ha was born when the vessel, pus.kara, was over-filled and some contents fell upon the earth. Agastya was born of the contents in the vessel; the overflowing fluid being collected together, Vasis.t.ha remained in the lake, tato apsu gr.hyama_n.a_su vasis.t.ha_h pus.kare sthitah; Pus.kara is also the name of a lake in Ajmer; Padma Pura_n.a cites it as the hermitage of Agastya (Sr.s.t.i khan.d.a)].
7.033.12 He, the sage, cognizant of both worlds, was the donor of thousands; he was verily donation; wearing the vesture spread spread by Yama, Vasis.t.ha was born of the Apsaras.
7.033.13 Consecrated for the sacrifice, propitiated by praises, they, Mitra and Varun.a, poured a common effusion into the water-jar, from the midst of which Ma_na arose, and from which also, they say, Vasis.t.ha was born. [Consecrated: satre ja_tau = ya_ge di_ks.itau, prepared by preliminary purifications for the ceremony; Ma_na: a name of Agastya with reference to his being of the measure of a span at his birth; udiya_ya tato agastyah s'amyama_tro mahitapah ma_nena sammito yasma_d ma_nya ihocyate, thence arose the great asceic Agastya of the measure of a span, as measured by a measure (ma_na); he is therefore, caled upon earth Ma_nya. Another legend: Agastya was, in a preceding birth, the son of Pulastya].
7.033.14 Pratr.ts, Agastya comes to you; welcome him with devoted minds, and he in the foremost station directs the reciter of the prayer, the chanter of the hymn, the grinder of the stone, and repeats (what is to be repeated). [Pratr.ts = Tr.tsus; in the foremost station: agre, in front, that is, as their Purohita].
Alternative translation (Griffith): HYMN XXXIII Vasistha. 33
1. THESE who wear hairknots- on the right, the movers of holy thought, whiterobed-, have won me over.
I warned the men, when from the grass I raised me, Not from afar can my Vasisthas help you.
2 With Soma they brought Indra from a distance, Over Vaisanta, from the strong libation.
Indra preferred Vasisthas to the Soma pressed by the son of Vayata, Pasadyumna.
3 So, verily, with these he crossed the river, in company with these he slaughtered Bheda.
So in the fight with the Ten Kings, Vasisthas! did Indra help Sudas through your devotions.
4 I gladly, men I with prayer prayed by our fathers have fixed your axle: ye shall not be injured:
Since, when ye sang aloud the Sakvari verses, Vasisthas! ye invigorated Indra.
5 Like thirsty men they looked to heaven, in battle with the Ten Kings, surrounded and imploring.
Then Indra heard Vasistha as he praised him, and gave the Trtsus ample room and freedom.
6 Like sticks and staves wherewith they drive the cattle, Stripped bare, the Bharatas were found defenceless:
Vasistha then became their chief and leader: then widely. were the Trtsus' clans extended.
7 Three fertilize the worlds with genial moisture: three noble Creatures cast a light before them.
Three that give warmth to all attend the morning. All these have they discovered, these Vasisthas.
8 Like the Suns' growing glory is their splendour, and like the seas' is their unflathomed
greatness.
Their course is like the winds'. Your laud, Vasisthas, can never be attained by any other.
9 They with perceptions of the heart in secret resort to that which spreads a thousand branches.
The Apsaras brought hither the Vasisthas wearing the vesture spun for them by Yama.
10 A form of lustre springing from the lightning wast thou, when Varuna and Mitra saw thee.
Thy one and only birth was then, Vasistha, when from thy stock Agastya brought thee hither.
11 Born of their love for Urvasi, Vasistha thou, priest, art son of Varuna and Mitra;
And as a fallen drop, in heavenly fervour, all the Gods laid thee on a lotusblossorn-.
12 He thinker, knower both of earth and heaven, endowed with many a gift, bestowing thousands,
Destined to wear the vesture spun by Yama, sprang from the Apsaras to life, Vasistha.
13 Born at the sacrifice, urged by adorations, both with a common flow bedewed the pitcher.
Then from the midst thereof there rose up Mana, and thence they say was born the sage Vasistha.
14 He brings the bearer of the laud and Saman: first shall he speak bringing the stone for
pressing.
With grateful hearts in reverence approach him: to you, O Pratrdas, Vasistha cometh.
7.083.01 Indra and Varun.a, leaders (of rites), contemplating your affinity, and desirous of cattle, the worshippers, armed with large sickles, have proceeded to the east (to cut the sacred grass); destroy, Indra and Varun.a, your enemies, whether Da_sa_s or A_rya_s and defend Suda_sa with yor protection. [Sickles: pr.thupars'avah = visti_rn.a s'vapars'u hasta, holding large rib-bones of horses; as'vapars'u = an implement for cutting the kus'a grass (as'vapars'va_ barhiracchaiti: Taittiri_ya Bra_hman.a 3.2.2.1), either the rib of a horse, or an instrument like it; it is frequently alluded to in the Bra_hman.as and Su_tras; Taittiri_ya Sam.hita_ 1.1.2: ghos.ad asi: Baudha_yana says that this is addressed to the As'vapars'u; you are the implement, the priest having taken it in his hand; as'vapars'u as'vapars'vasthi, the rib-bone of a horse, the edge of which is as sharp as a sword, and fit for cutting; tac ca khad.gavat ti_ks.n.adbaratvat lavane samarthah].
7.083.02 Where men assemble with uplifted banners, in whatever conflict, there is something unfavourable; where living beings, looking to heaven, are in fear, there, Indra and Varun.a, speak tous (encouragement). [There is something unfavourable: 'everything is evil'; yatra ca yuddhe bhuvana_, bhuvana_ni, bhu_taja_ta_ni svardr.s'ah, s'ari_rapatad u_rdhvam svargasya dras.t.a_ro vitas' ca bhayante, bibhyati, tatra, tadris'e san:gra_me he indra_varun.au no'sman adhivocatam, asmatpaks.apa_tavacanau bhavata_m = in whatever (battle) living beings and those seeing heaven (i.e. gone to heaven, departed) are in fear, there, Indra and Varun.a, plead our cause].
7.083.03 The ends of the earth are beheld laid waste; the clamour has ascended, Indra and Varun.a, to heaven; the adversaries of my people approach me; having heard my invocation, come for my defence.
7.083.04 Indra and Varun.a, you protected Suda_sa, overwhelming the yet unassailed Bheda with your fatal weapons; here the prayers of threse Tr.tsus in time of battle, so that my ministration may have borne them fruit.
7.083.05 Indra and Varun.a, the murderous (weapons) of my enemy distressme; foes among the malignant (assail me); you two are sovereigns over both (celestial and terrestrial) wealth; protect us therefore, onthe day of battle.
7.083.06 Both (Suda_sa and the Tr.tsus) call upon you two (Indra and Varun.a), in combats for the acquisition of wealth, when you defend Suda_sa, together with Tr.tsus, when attacked bythe ten ra_ja_s.
7.083.07 The ten confederated irreligious ra_ja_s did not prevail, Indra and Varun.a, against Suda_sa; the praise of the leaders (of rites), the offerers of sacrificial food, was fruitful; the gods were present at their sacrifices.
7.083.08 You gave vigour, Indra and Varun.a, to Suda_sa when surrounded on all sides by the ten ra_ja_s (in the country) where the pious Tr.tsus, walking in whiteness, and wearing braided hair, worshipped with oblations and praise. [Walking in whiteness: s'vit yan~cah kapardinas tr.tsavah: the epithes are explained: svaityam nairma_lyam gacchantah, going in, or to, whiteness, or freedom from soil; and jat.ilah, having braided hair. The Tr.tsus are the pupils of Vasis.t.ha, Vasis.t.has'is.ya_h etasanjn~a_h r.tvija_h].
7.083.09 One of you destroys enemies inbattle, the other ever protects religious observances; we invoke you, showerers (of benefits), with praises; bestow upon us, Indra and Varun.a, felicity.
7.083.10 May Indra, Varun.a, Mitra, Aryaman grant us wealth and a large and spacious mansion; may the lustre of Aditi, the augmentress (of sacrifice), be innoxious to us; we recite the praise of the divine Savita_.
Alternative translation (Griffith): HYMN LXXXIII. IndraVaruna-. 83
1. LOOKING to you and your alliance, O ye Men, armed with broad axes they went forward, fain for spoil.
Ye smote and slew his Dasa and his Aryan enemies, and helped Sudas with favour, IndraVaruna-.
2 Where heroes come together with their banners raised, in the encounter where is naught for us to love,
Where all things that behold the light are terrified, there did ye comfort us, O IndraVaruna-.
3 The boundaries of earth were seen all dark with dust: O IndraVaruna-, the shout went up to heaven.
The enmities of the people compassed me about. Ye heard my calling and ye came to me with help.
4 With your resistless weapons, IndraVaruna-, ye conquered Bheda and ye gave Sudas your aid.
Ye heard the prayers of these amid the cries of war: effectual was the service of the Trtsus'
priest.
5 O IndraVaruna-, the wickedness of foes and mine assailants' hatred sorely trouble me.
Ye Twain are Lords of riches both of earth and heaven: so grant to us your aid on the decisive day.
6 The men of both the hosts invoked you in the fight, Indra and Varuna, that they might win the wealth,
What time ye helped Sudas, with all the Trtsu folk, when the Ten Kings had pressed him down in their attack.
7 Ten Kings who worshipped not, O IndraVaruna-, confederate, in war prevailed not over Sudas.
True was the boast of heroes sitting at the feast: so at their invocations Gods were on their side.
8 O IndraVaruna-, ye gave Sudas your aid when the Ten Kings in battle compassed him about,
There where the whiterobed- Tṛtsus with their braided hair, skilled in song worshipped you with homage and with hymn. 9 One of you Twain destroys the Vrtras in the fight, the Other evermore maintains his holy Laws.
We call on you, ye Mighty, with our hymns of praise. Vouchsafe us your protection, IndraVaruna-.
10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory and great shelter spreading far.
We think of the beneficent light of Aditi, and Savitars' song of praise, the God who strengthens Law.
"Sudas’ battle with the ten tribes Hymn 7.18 Translated by Kant SinghThe hymn is famous as an account of the famous dasrajanya battle (the battle of ten kings). As my translation shows below, this is a misunderstanding. Sudas’ war was with 21 kings. It may be that they belonged to ten tribes in all (and these ten tribes are named in the hymn). A number of their misunderstandings based on previous faulty translations are also cleared in the below work. For example,it’s clear that there was no matsya tribe involved in this battle; Sudas was himself a Bharata; Aja, Sigru and Yakṣu were not his enemies; (The war is over. A celebration has been organized to felicitate Indra and Sudas. People have come from far, to pay tribute.)"
For a translation of RV VIII.18 by Kant Singh see:
(Note: Druhyu-s, Anu-s, Pūru-s, Yadu-s, Turvasu-s, cf. RVI.108.8; at times the five groups are either allies or rivals).
RV 1.108,8 If with, the Yadus, Turvasas, ye sojourn, with Druhyus, Anus, Purus, IndraAgni-!
Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma.
Shrikant Talageri reconstructs the early migrations of Vedic Aryans and recommends it as a narraive to be used by fiction writers, as follows: [quote] (Aila lineage) descended from the five sons of an Aiḷa king named Yayāti: Yadu and Turvasu/Turvaṣa, sons by his wife Devayānī , and Druhyu, Anu and Pūru, sons by his wife Śarmiṣṭhā. These are located as follows: a) To begin with, the Pūrus are located in the Central areas around Kurukṣetra, (Haryana and western Uttar Pradesh), the Anus to their north (Kashmir and the areas to their immediate west in northernmost parts of the Khyber Pakhtunkhwa province of Pakistan), the Druhyus to the west (present-day northern and central Pakistan), the Yadus to their south (Rajasthan, Gujarat, Madhya Pradesh, Maharashtra) and the Turvasus (to the east of the Yadus). b) A series of battles in the pre-Rigvedic period leads to a realignment in the northwest: the Druhyus are pushed further out into Afghanistan, while a major section of the Anus expands southwards and occupies the major part of the former areas of the Druhyus. c) The dāśarājña battle in the period of the Old Rigveda leads to a further realignment: the Pūrus expand westwards into the same (northern and central Pakistan) areas and a major section of the Anus expands outwards into Afganistan leading to a further northwards push to the Druhyus who spill out into Central Asia....To the north in Central Asia, we have the Druhyu people, including:a) the Uttara-Madras in the west (the proto-Hittites, with sections of them migrating westwards towards the Caspian Sea in their historical movement towards Anatolia),b) the Uttara-Kurus in the east (the proto-Tocharians, who remained in the region till they became extinct a thousand or so years ago), and, between the two,c) remnants of the other Druhyus (ancestral speakers of the proto-Italic, proto-Celtic, proto-Germanic, proto-Baltic and proto-Slavic languages), the main body of whom were already migrating westwards
through northern Eurasia on their way towards eastern Europe. The migrating Druhyus were also accompanied or followed by small sections of Anus and Pūrus who carried Iranian and Indo-Aryan linguistic elements into the Uralic areas (leaving traces of their ancient presence in the present-day Finno-Ugric languages). [unquote]
Western Central Asia
Two views of Dupljaja Chariot 1.
NEUROSCIENCE NEWS
Prakritam lexis.
m478a tablet
m1186
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Rafflesia arnoldii
Trefoils painted on steatite beads, Harappa (After Vats, Pl. CXXXIII, Fig.2)
karā 'ear' rebus: khār 'blacksmith'. 
Sounds of language are organized with reference to place of articulation of the sounds in the vocal chord. (Picture courtesy Frits Staal)
