Introduction
The moment we hear the term "epic", the itihaasas, Ramayana and the Mahabharata come to mind. There are also the usually forgotten twins, Yogavasishta and the Harivamshakavya. These four, together, are considered the itihaasa of Bharata.
However, long before these, there was the Daasharaajna, alternately 'The War Among Ten Kings', which is almost certainly actual history of Bharata recorded in the Rigveda.
This story is memorialized in the 7th Mandala of the Rigveda, suktas 18, 33 and 83, with an additional reference in the 3rd Mandala, suktam 53.
The Veda are darshana shastra - usually with deep philosophical and/or religious meaning. For this specific story to be encoded into the Veda (even through its reorganization into Mandalas) means that the story was significant and important at its time. In modern times, we have barely heard of these stories - either in the puranas or other scripture, therefore we can only guess about the antiquity of this occurrence.
In later years, all stories were absorbed into the Mahabharata as a way to keep them alive. Perhaps prior to the Mahabharata itself, history was encoded into the Veda itself in order to preserve it?
In the sections below, I have tried to keep the story on point - delving into detail only on the riks actually telling the story of the Daasharaajna.
The 7th Mandala
Suktas of the 7th Mandala | Composer |
1-31, 33-100, 103-104 | VasiSTha MaitrAvaruNI |
102 | VasiSTha MaitrAvaruNI Sakti VAsiSTha |
101-102 | VasiSTha MaitrAvaruNI, Kumara Agneya |
The 18th Sukta
The 33rd Sukta
The 83rd Sukta
The Third Mandala
Suktas of the 3th Mandala | Composer |
1-12, 23-35, 37, 39-53, 57-61 | ViSvAmitra GAthina |
13-14 | RSabha VaiSvAmitra |
15-16 | UtkIla KAtya |
17-18 | Kata VaiSvAmitra |
19-22 | GAthin KauSika |
36 | VaiSvAmitra GAthina, Ghora ANgiras |
38 | VaiSvAmitra GAthina, Prajapati VaiSvAmitra/VAcya |
54-56 | PrajApati VaiSvAmitra /VAcya |
62 | VaiSvAmitra GAthina, Jamadagni BhArgava |
The 53rd Sukta
1-24: Vishvamitra
1: Indraparvata2-14, 21-24: Indra15-16: Vaak17-20: Rathangani
1-9, 11, 14, 15, 17, 19, 21, 23, 24: Trishtup10, 16: Jagati12, 20, 22: Anushtup13: Gayatri18: Brihati
Rik 1 invokes Indra and Parvata to accept offerings (of yajna)
Rik 2 to 6 eulogize Indra, offering him the Soma and mantras of praise.
Rik 7, according to H P Venkata Rao - who quotes Sayana, references Sudaasa as ಭೋಜಾಃ (Bhojaah). The rik summarizes as Sudaasa is the yajamaana of the yajna, whose preceptors are Angirasas. Sudaasa bestows gifts on the scribe of the rik, namely Vishwamitra as a part of his Ashwamedha Yajna.
Rik 8 reverts to eulogizing Indra as bearing multiple forms and as someone who participates in multiple yajnas (in different locations) at the same time.
In Rik 9, there is a continuation of the Ashwamedha by Sudaasa, where the conductor of the yajna, Vishwamitra, stops the flow of two rivers, Vipat (Vipasa) and Shutudru, mapped to modern day Beas and Sutlej rivers, again fixing the location in modern day Punjab.
Note: H P Venkata Rao goes to a side note expanding on this story. Sudaasa conducts an Ashwamedha Yajna with the help of Vishwamitra. At the yajna, Sudaasa gives gifts to Vishwamitra. As Vishwamitra is returning to his ashrama, he is followed by thieves until he reaches the confluence of Vipasa and Shutudru rivers. The waters being deep and flowing fast, a crossing is not easy. Vishwamitra prays to the rivers to reduce the waters and let him pass so as to escape the thieves. This story is memorialized in this rik. This story is also in greater detail in Rigveda 3.33.1-13
Rik 10 is a call to the Kaushikas (Vishwamitra's brethern/progeny) to sing praises of the devatas and consume soma of the yajna.
Rik 11 continues with the Ashwamedha, calling upon the Kaushikas to let loose the Ashwamedha horse without fear, so Sudaasa can earn fame and fortune, for Indra has slain (the yajna-subverting) Vritra making all directions (technically East, West and North - praak, apaak and udak) safe.
In riks 12-13, Vishwamitra calls upon Indra to protect the race of Bharata.
Rik 14 introduces the Keekata peoples - Anaryas - ignoble people (likely tribals), who do not offer yajna to the devatas. It calls upon Indra to deliver cows of these peoples (to the scribe's people) so their milk can be put to good use (in yajna).
Note: Talageri argues that Keekata is in present day Bihar. It also names a king/leader of these peoples: Pramagandha (a name that is sometimes associated with the place name, Magadha)
Rik 15-16 extol Vagdevate, daugher of Surya, and who is accompanied by rishi Jamadagni.
Note: H P Venkata Rao goes to a side note expanding on this story. During the Ashwamedha of Sudaasa officiated by Vishwamitra, Shakti, son of Vasishta, somehow arrests Vishwamitra's power of speech, causing Vishwamitra to lose his brahmatejas (lusture/radiance). Then, an aged rishi named Jamadagni brings forth Surya's daughter, Vaak (the power of speech) to Vishwamitra causing Vishwamitra to regain his radiance/knowledge, and leading his progeny to the light of knowledge.
Rik 17 deviates from the subject-line to pray for the integrity of the ratha - the vehicle (in which either the king, Sudaasa, or the scribe, Vishwamitra, is to travel (?)).
Rik 18 seeks Indra's benevolence.
Riks 19-20 reverts to pray for the safety of the ratha.
Riks 21-22 seek general benevolence from Indra.
Rik 23 is a bit off-topic, indicating Vishwamitra (or his ability) being underestimated
Rik 24 is also off-topic, indicating some type of rivalry between the Vasishtas and the Vishwamitras.
Required Reading on the Ashwamedha Yajna
Other sources related to Daasharaajna
Around 3.53.7, HP Venkata Rao goes on a side note detailing the story of Sudaasa from various sources (Note: I have not had a chance to check on each of these sources. I quote HP Venkata Rao directly).
Vishnupurana indicates that there existed a king named Sudaasa in the Suryavamsha, and another (by the same name) in the Chandravamsha, son of a certain Divodasa. (It appears this Chandravamsha Sudaasa is the protagonist of the Daasharaajna)
Sayanabhashya around Rigveda 1.112.x9 indicates that Sudaasa, son of Pijavana had a guru/purohita named Vishwamitra. Desirous of conducting an Ashwamedha yajna, Sudaasa prayed to the Ashwini Devatas for wealth, and the Ashwini twins obliged, providing him their ratha (charriot) full of wealth.
This is also repeated in Rigveda 1.47.6 and in the Nirukta 2.24
Rigveda 7.18.5 (as we saw earlier) and Rigveda 7.20.2 both indicate Sudaasa winning over a war against 10 kings (Daasharajna).
Rigveda 3.53.9 (as we saw earlier) indicates that Sudaasa conducted his Ashwamedha yajna in the Vipat/Shutru (Beas, Sutlej) river basin.
Rigveda 7.19.3 says that Trasadasyu, son of Purukutsu and Sudaasa himself are both eligible for Indra's protection
Aiteraya Brahmana 35.8, indicates Vasishta is the guru/purohita for Sudaasa (as we saw from the 7th mandala text earlier).
[Deduction: It appears that originally Vasishta was the preceptor for Sudaasa, but by the time he conducts the Ashwamedha - which ostensibly comes after the Daasharaajna war, Vishwamitra becomes the preceptor while there appears to be rivalry between Vasishta and Vishwamitra.
It also appears that the Tritsu peoples were originally allied against Sudaasa, but after being defeated by Sudaasa, seem to have eventually become his allies, joining the Vasishtas in yajna, and attaining a vast kingdom
Meanwhile, I created a table of the actors of the Daasharaajna. Unfortunately, there are some questions. Despite the references, the details are a bit unclear.]
Other references to Sudaasa in the Rigveda
Other references to Daasharaajna in the Rigveda
The (Abridged) Story of Daasharaajna
Overall salient points that can be deduced from the references above. Bold indicates conjecture/deduction/surmise/opinion:
1. Sudaasa, son of Divodasa, grandson of Devavata in the Pijavana clan fought and won a war against 10 other Raajas (Or perhaps, the 10 raajas of Dasharaajna included Sudaasa as well - unclear).
2. The war is kicked off when Turvasha attacks Sudaasa, and captures his cattle. Sudaasa crosses the river Parushni to fight his attacker. The war is fought between the Druhyu and the Bhrigu peoples - Druhyus being the army of Druhyu who was aligned with Turvasha and the Bhrigus that of Sudaasa.
3. The war continues, and this time, Sudaasa's enemies ford the river Parushni and counterattack after their previous defeat. Sudaasa is mounted on a horse as he gives battle, and a certain Kavi (son of Chaayamaana - one of Sudaasa's enemy-leaders) is slain.
4. Overall, Sudaasa slays 21 of his enemies (not specifically named) and establishes supremacy across both banks of the Parushni. (Sudaasa previosuly only had control over one bank of the Parushni, with the other bank being manned by his enemies)
5. More of Sudaasa's enemies, namely Sruta, Kavasha, Vriddha, and Druhyu were drowned in the Parushni as the battle continues.
6. Forts, or at least fortifications of some description were in existence at this point in time, and these fell to Sudaasa. A certain Tritsu (enemy king/leader) was given the palace of another of the enemies - Bala, indicating some kind of treaty among the enemies of Sudaasa.
7. Anu, [the followers of] Druhyu, [and the Tritsu peoples] attack Sudaasa [once again] and seize his cattle [by some form of deceit]. Sudaasa is able defeat all the antagonists, putting the Tritsu people to flight while they abandon their possessions/materiel in the battlefield [which becomes Sudaasa's property]
8. The war rages on, with another [anarya/ignoble king] Bheda fighting on the side of the antagonists. Sudaasa slays this Bheda in battle. [Bheda is called a prosecutor of the worshippers of Indra, thereby signifying that potentially this Bheda was likely an extra-cultural character to the Bharatiya civilization. The first outside invader, perhaps?; Bheda also appears to be the principal antagonist to Sudaasa. His defeat finds mention in at least three different locations within the 7th Mandala - in each of the three relevant suktas, 18, 33 and 83. ]
9. The Tritsu peoples, [after their previous defeat at the hands of Sudaasa are now found to be allied with him] are participating in yajnas for Indra. As also are people of the Yamuna [from the shore of the river Yamuna], as well as the people of Aja, Shiguru and Yaksha.
10. Meanwhile on the battle-front, Devaka and Shambara, among Sudaasa's enemies, are slain in battle (Shambara being thrown off a mountain). Another foe, Yudhyaamadhi is [drowned] in a fast-flowing river [Parushni]. Overall, the 10 kings involved are (likely) : Turvasha, Kavi, Shruta, Kavasha, Vriddha, Druhyu, Anu, Bheda, Devaka, and Shambara (based on internal evidence. Note that H P Venkata Rao names a few different names, some of which aren't found in these relevant suktas, but there is a 60% match between the two lists)
11. Sudaasa conducts a yajna [during] the war, the yajna being officiated by Vasishta and his sons/grandsons, supported by the Tritsu peoples [who are now allied with Sudaasa, and are being called Bhaaratas - people of Bhaaratavarsha]. It is indicated that Tritsu have prospered after Vasishta became their guru/preceptor. [Some text from Sayanabhashya, and by H P Venkata Rao suggests that Vasishta was the preceptor of the Tritsu peoples, and after the Tritsu-Sudaasa alignment came to officiate the yajna for Sudaasa. There appears to be some credence to this given the later Ashwamedha yajna is officiated by Vishwamitra, however this isn't explicitly called out]
12. Sudaasa crosses the Sindhu river as the war rages on, [thereby tying the entire landmass of northern India from the plains of the Yamuna to the Sinhu river (modern name Indus) into the conflict, making it at least 40% as big as the Mahabharata in terms of geographical area]
13. After the war, Sudaasa embarks on an Ashwamedha yajna, however, this time, his guru is Vishwamitra [the reason the two sets of suktas are separated by several mandalas is because one set is composed by the Vasishta clan and the other by the Vishwamitra clan; there is no specific chronology to the mandalas; lastly there is some type of rivalry between the Vishwamitra and Vasishta clans - which is also borne out by other stories of Vishwamitra and Vasishta not being the best of friends]
Conclusion
The name Daasharaajna itself is internal to the Rigveda, signifying the importance of the event.
That the Daasharaajna is a seminal event in the history of the land is apparent by the extent and breadth of where the stories of the central character, Sudaasa is sprinkled not just in the Rigveda, but also other sources named - the Vishnupurana, Aiteraya Brahmana, and others.
The extent of this conflict is also apparent - enveloping all of North India - from the Yamuna to beyond the Sindhu, including the territories of Shutudri, Vipat (Vipasa), and Parushni. Several specific numbers are also mentioned such as 10 raajas, 21 enemy [leaders] slain by Sudaasa during a specific battle, multitude of animals - specifically horses - being killed, and 66,660 [enemy] warriors being killed in battle.
Sure, the numbers given aren't as many as the Mahabharata does (18 akshauhinis in the Mahabharata), but given the antiquity of this event, decidedly much before the Mahabharata - before the Ramayana as well (since the Ramayana itself finds mention in the Mahabharata, but Daasharaajna doesn't), the numbers are significant for the time period. Clearly this was a war of enormous proportions for the time, involving [most] of the kings of the time.
The philosophical, moral and the personal/even entertainment angles of this historical event have been completely lost. Only an echo of the event that perhaps led to the formation of a pan (north) Indian kingdom has been retained.
The addition of the Ashwamedha yajna at the end of this war adds more color and context to the event. Indeed, an Ashwamedha yajna would have been conducted at the end of a victorious mega-campaign - as it was by Rama in the Uttara Ramayana and as it was by Yudhisthira after the Mahabharata war. So it all makes sense....
Daasharaajna is, indeed, the original itihaasa of Bhaarata. One that has been lost in the mists of time, unfortunately, with only echoes of it still remaining encoded in the Rigveda.
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