1.105.1
च॒न्द्रमा॑ अ॒प्स्व १ न्तरा सु॑प॒र्णो धा॑वते दि॒वि |
न वो॑ हिरण्यनेमयः प॒दं वि॑न्दन्ति विद्युतो वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
WITHIN the waters runs the Moon, he with the beauteous wings in heaven. Ye lightnings with your golden wheels, men find not your abiding-place. Mark this my woe, ye Earth and Heaven.
Within the waters the Moon courses; the fair-winged one races in heaven; O lightnings of golden rims, mortals find not your footing—mark this my distress, O Earth and Heaven.
Chandramas in apah and Suparna in divi map lunar and solar-avian mysteries. Lightning (vidyutah) with hiranya-nemi eludes human pada—transcendence of elemental powers. The refrain vittam me asya Rodasi is Trita's signature plea: Rodasi as witnesses of arta (affliction). Hindu reading: when cosmic signs are visible yet the seeker's footing is lost, call upon Dyava-Prithivi.
When life feels unmoored despite clear outer cycles, name the distress to what is larger than you—nature, trusted witnesses, grounding practices.
1.105.2
अर्थ॒मिद् वा उ॑ अ॒र्थिन॒ आ जा॒या यु॑वते॒ पति॑म् |
तु॒ञ्जाते॒ वृष्ण्यं॒ पय॑: परि॒दाय॒ रसं॑ दुहे वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Surely men crave and gain their wish. Close to her husband clings the wife. And, in embraces intertwined, both give and take the bliss of love. Mark this my woe, ye Earth and Heaven.
Truly the needy attain their aim; a wife draws near her husband; intertwined, they give and take love's essence—mark this my distress, O Earth and Heaven.
Human artha and dampatya intimacy are affirmed as natural Rita—not prurience but the householder's fulfilled longing. Trita's pain is sharpened by contrast: the world enjoys union while the seer feels cut off. In Sanatana framing, kama within dharma is legitimate; the hymn's ache is viraha (separation) and existential loneliness amid a fertile cosmos.
Acknowledge healthy intimacy and goals in others without bitterness; let contrast clarify your own need for connection and purpose rather than envy.
1.105.3
मो षु दे॑वा अ॒दः स्व १ रव॑ पादि दि॒वस्परि॑ |
मा सो॒म्यस्य॑ श॒म्भुव॒: शूने॑ भूम॒ कदा॑ च॒न वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
O never may that light, ye Gods, fall from its station in the sky. Ne’er fail us one like Soma sweet, the spring of our felicity. Mark this my woe , ye Earth and Heaven.
O Gods, never may that light fall from its place in the sky; never may one sweet as Soma, spring of our joy, fail us—mark this my distress, O Earth and Heaven.
Prayer to preserve svar (heavenly light) in its station and Soma-like shambhu (joy-source). Trita fears cosmic and inner collapse. Hindu theology: stability of jyotis and ananda is petitioned even from the pit of doubt—faith as plea for continuity of light.
In crisis, first protect what must not fall—core values, sleep, sobriety, key relationships—the 'lights' that orient you.
1.105.4
य॒ज्ञं पृ॑च्छाम्यव॒मं स तद् दू॒तो वि वो॑चति |
क्व॑ ऋ॒तं पू॒र्व्यं ग॒तं कस्तद् बि॑भर्ति॒ नूत॑नो वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
I ask the last of sacrifice. As envoy he shall tell it forth. Where is the ancient law divine? Who is its new diffuser now? Mark this my woe, ye Earth and Heaven.
I ask about the lowest sacrifice; as messenger he will declare it: where has the ancient Rita gone? Who carries it anew?—mark this my distress, O Earth and Heaven.
Trita questions yajna and purvya Rita—where is the ancient Law, who is its nutana bearer? The duta (Agni/envoy) is to speak. Classic Vedic angst when parampara feels broken. Hindu response embedded in the question itself: Rita must be asked after, rediscovered, freshly borne—not abandoned.
When institutions feel hollow, ask rigorously where living principles went and who embodies them now—renewal begins with honest inquiry.
1.105.5
अ॒मी ये दे॑वा॒: स्थन॑ त्रि॒ष्वा रो॑च॒ने दि॒वः |
कद् व॑ ऋ॒तं कदनृ॑तं॒ क्व॑ प्र॒त्ना व॒ आहु॑तिर्वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Ye Gods who yonder have your home in the three lucid realms of heaven, What count ye truth and what untruth? Where is mine ancient call on you? Mark this my woe, ye Earth and Heaven.
O Gods who dwell in the three bright realms of heaven: what do you count as truth, what as untruth? Where is my ancient call to you?—mark this my distress, O Earth and Heaven.
Trisv a rocane divah—three luminous heavens of the Devas. Trita presses satya vs anrita and seeks his pratna ahuti. Moral epistemology from the well: even in affliction, the rishi demands clarity of truth. Sanatana Dharma honors such tapasya of questioning before the Gods.
Distress can sharpen ethics: clarify truth vs spin, and check whether your old commitments still have a living address.
1.105.6
कद् व॑ ऋ॒तस्य॑ धर्ण॒सि कद् वरु॑णस्य॒ चक्ष॑णम् |
कद॑र्य॒म्णो म॒हस्प॒थाति॑ क्रामेम दू॒ढ्यो॑ वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
What is your firm support of Law? What Varuṇa's observant eye? How may we pass the wicked on the path of mighty Aryaman? Mark this my woe, ye Earth and Heaven.
What is your firm support of Law? What is Varuna's seeing? How may we pass the wicked on mighty Aryaman's path?—mark this my distress, O Earth and Heaven.
Rita's dharnasi (firm stay), Varuna's caksana (all-seeing eye), and Aryaman's path past the duskrit—Aditya theology. Trita seeks a navigable dharma-marga through adharma. Hindu: Varuna-mitra-aryaman triad as conscience, covenant, and honorable passage.
Seek ethical infrastructure—accountability, clear seeing, fair process—so you can move past harmful actors without becoming them.
1.105.7
अ॒हं सो अ॑स्मि॒ यः पु॒रा सु॒ते वदा॑मि॒ कानि॑ चित् |
तं मा॑ व्यन्त्या॒ध्यो॒ ३ वृको॒ न तृ॒ष्णजं॑ मृ॒गं वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
I am the man who sang of old full many a laud when Soma flowed. Yet torturing cares consume me as the wolf assails the thirsty deer. Mark this my woe, ye Earth and Heaven.
I am he who of old spoke many words when Soma was pressed; yet cares consume me as a wolf attacks a thirsty deer—mark this my distress, O Earth and Heaven.
Identity as ancient stotri does not exempt from adhi (mental torments). Simile: vrika on trishnaj mriga—predator on the vulnerable thirsty. Hindu psychology: even the Soma-singer knows shoka; the hymn legitimizes naming mental anguish before Rodasi and Devas.
Past spiritual or professional success does not cancel present anxiety; name burnout and seek help without shame.
1.105.8
सं मा॑ तपन्त्य॒भित॑: स॒पत्नी॑रिव॒ पर्श॑वः |
मूषो॒ न शि॒श्ना व्य॑दन्ति मा॒ध्य॑: स्तो॒तारं॑ ते शतक्रतो वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Like rival wives on every side enclosing ribs oppress me sore. O Śatakratu, biting cares devour me, singer of thy praise, as rats devour the weaver's threads. Mark this my woe, ye Earth and Heaven.
Cares press me from all sides like rival wives; O Shatakratu, biting worries devour me, your praiser, as mice gnaw the weaver's threads—mark this my distress, O Earth and Heaven.
Parshavah (ribs/cares) like sapatnih—claustrophobic pressure. Mushah on the weaver's threads: anxiety unraveling crafted order (tantra of life/hymn). Addressed to Shatakratu (Indra). Hindu: the stotri's craft is fragile under klesha; cry to the hundred-powered one to protect the weave.
When stress frays focus thread by thread, simplify the weave, ask for backup, and stop pretending high function equals health.
1.105.9
अ॒मी ये स॒प्त र॒श्मय॒स्तत्रा॑ मे॒ नाभि॒रात॑ता |
त्रि॒तस्तद् वेदा॒प्त्यः स जा॑मि॒त्वाय॑ रेभति वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Where those seven rays are shining, thence my home and family extend. This Tṛta Āptya knoweth well, and speaketh out for brotherhood. Mark this my woe, ye Earth and Heaven.
Where those seven rays shine, there my navel-bond extends; Trita Aptya knows this and sings for kinship—mark this my distress, O Earth and Heaven.
Sapta rashmayah—seven rays (often solar/Aditya or pranic). Nabhi extended: the seer's center tied to cosmic light. Trita Aptya (of the waters) knows and rebhati for jamitva (brotherhood/kinship). Even in the well-myth's atmosphere, connection to light and kinship is affirmed—Hindu: jiva's bond to cosmic source and sangha.
Reconnect to your 'seven rays'—core supports, mentors, practices—and speak for belonging when isolation threatens.
1.105.10
अ॒मी ये पञ्चो॒क्षणो॒ मध्ये॑ त॒स्थुर्म॒हो दि॒वः |
दे॒व॒त्रा नु प्र॒वाच्यं॑ सध्रीची॒ना नि वा॑वृतुर्वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
May those five Bulls which stand on high full in the midst of mighty heaven, Having together swiftly borne my praises to the Gods, return. Mark this my woe, ye Earth and Heaven.
May those five Bulls standing midmost in great heaven, having swiftly borne my praises to the Gods together, return—mark this my distress, O Earth and Heaven.
Panca uksanah in mid-heaven—five mighty bearers (directions, pranas, or celestial powers) carrying stuti to Devas and returning. Hindu: prayer as round-trip—offerings go up, grace returns. Trita still trusts the courier-powers despite pain.
Send your truth through trusted channels and expect response; advocacy and prayer are not one-way disposals.
1.105.11
सु॒प॒र्णा ए॒त आ॑सते॒ मध्य॑ आ॒रोध॑ने दि॒वः |
ते से॑धन्ति प॒थो वृकं॒ तर॑न्तं य॒ह्वती॑र॒पो वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
High in the mid ascent of heaven those Birds of beauteous pinion sit. Back from his path they drive the wolf as he would cross the restless floods. Mark this my woe, ye Earth and Heaven.
Those fair-winged ones sit mid the ascent of heaven; they drive the wolf from the path as he would cross the restless waters—mark this my distress, O Earth and Heaven.
Suparnas in arodhana divah protect the path, driving vrika from crossing yahvatih apah. Protective divine birds vs predatory threat at the ford. Hindu: grace guards the seeker's crossing; the wolf of greed/fear is barred from the sacred waters.
Maintain boundaries at vulnerable crossings—transitions, recoveries—so predatory habits or people cannot ambush you mid-stream.
1.105.12
नव्यं॒ तदु॒क्थ्यं॑ हि॒तं देवा॑सः सुप्रवाच॒नम् |
ऋ॒तम॑र्षन्ति॒ सिन्ध॑वः स॒त्यं ता॑तान॒ सूर्यो॑ वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Firm is this new-wrought hymn of praise, and meet to be told forth, O Gods. The flowing of the floods is Law, Truth is the Sun's extended light. Mark this my woe, ye Earth and Heaven.
Firm is this new-wrought hymn, fit to proclaim, O Gods; the rivers flow by Law; the Sun has stretched Truth—mark this my distress, O Earth and Heaven.
Navya ukthya is dhruva—new yet firm. Sindhavah move by Rita; Surya has tatanam satyam—Truth as solar expanse. Even from distress Trita asserts cosmic order: Hindu consolation that Rita and Satya still structure world while the person suffers.
Anchor in facts that still hold—nature's laws, kept promises—while you process pain; order outside can steady chaos inside.
1.105.13
अग्ने॒ तव॒ त्यदु॒क्थ्यं॑ दे॒वेष्व॒स्त्याप्य॑म् |
स न॑: स॒त्तो म॑नु॒ष्वदा दे॒वान् य॑क्षि वि॒दुष्ट॑रो वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Worthy of laud, O Agni, is that kinship which thou hast with Gods. Here seat thee like a man: most wise, bring thou the Gods for sacrifice. Mark this my woe, ye Earth and Heaven.
O Agni, worthy of praise is your kinship with the Gods; sit here like a human priest; wiser one, worship the Gods for us—mark this my distress, O Earth and Heaven.
Agni's apyam (kinship) with Devas is ukthya. Manusvad sada—sit as human hotar. Vidustara yaksi: the wiser Fire performs yajna toward Devas for the afflicted. Hindu: when the seer cannot rise, Agni mediates.
When you cannot advocate alone, use mediators—mentors, rituals, therapists, advocates—who sit 'like a person' with you and speak upward.
1.105.14
स॒त्तो होता॑ मनु॒ष्वदा दे॒वाँ अच्छा॑ वि॒दुष्ट॑रः |
अ॒ग्निर्ह॒व्या सु॑षूदति दे॒वो दे॒वेषु॒ मेधि॑रो वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Here seated, man-like as a priest shall wisest Agni to the Gods Speed onward our oblations, God among the Gods, intelligent. Mark this my woe, ye Earth and Heaven.
Seated as a human priest, wisest Agni shall speed our offerings to the Gods—God among Gods, intelligent—mark this my distress, O Earth and Heaven.
Continuation: Agni hotar manusvat, medhira among Devas, susudati havyani. Intelligence (medha) of Fire ensures offerings reach. Trita's rescue path runs through rightful ritual agency.
Quality of the intermediary matters: choose wise, attentive help so your effort actually arrives where it can change outcomes.
1.105.15
ब्रह्मा॑ कृणोति॒ वरु॑णो गातु॒विदं॒ तमी॑महे |
व्यू॑र्णोति हृ॒दा म॒तिं नव्यो॑ जायतामृ॒तं वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Varuṇa makes the holy prayer. To him who finds the path we pray. He in the heart reveals his thought. Let sacred worship rise anew. Mark this my woe, ye Earth and Heaven.
Varuna makes the sacred prayer; we seek him who finds the path; he unveils thought in the heart—let Rita be born anew—mark this my distress, O Earth and Heaven.
Varuna as brahma-krit and gatavid (path-finder). Hridā matim vyurnoti—reveals insight in the heart. Navyo jatam ritam—Rita reborn. Hindu climax of inner theology: from outer lament to hridayakasha revelation and renewal of Law.
Insight often arrives as heart-clearing, not only analysis; make space for renewed principles after crisis, not only symptom relief.
1.105.16
अ॒सौ यः पन्था॑ आदि॒त्यो दि॒वि प्र॒वाच्यं॑ कृ॒तः |
न स दे॑वा अति॒क्रमे॒ तं म॑र्तासो॒ न प॑श्यथ वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
That pathway of the Sun in heaven, made to be highly glorified, Is not to be transgressed, O Gods. O mortals, ye behold it not. Mark this my woe, ye Earth and Heaven.
That pathway of the Aditya in heaven, wrought to be proclaimed, O Gods, is not to be transgressed; mortals, you do not see it—mark this my distress, O Earth and Heaven.
Aditya pantha in divi—solar path—aprativadhya for Devas' sake; martasah na pashyatha. Hindu: cosmic Rita exceeds ordinary sight; humility before the unseen path. Trita's woe includes knowing a Law others ignore.
Respect limits you cannot see fully—ecological, moral, physiological—especially when culture pretends there are none.
1.105.17
त्रि॒तः कूपेऽव॑हितो दे॒वान् ह॑वत ऊ॒तये॑ |
तच्छु॑श्राव॒ बृह॒स्पति॑: कृ॒ण्वन्नं॑हूर॒णादु॒रु वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
Tṛta, when buried in the well, calls on the Gods to succour him. That call of his Bṛhaspati heard and released him from distress. Mark this my woe, ye Earth and Heaven.
Trita, cast down into the well, calls the Gods for help; Brihaspati heard that call and made wide room out of anguish—mark this my distress, O Earth and Heaven.
Core mythos: Trita kupe'vahitah havate devan utaye; Brihaspati shushrava and krinvan amhurad uru—from narrow distress (amhura) to spaciousness (uru). Hindu: guru-power of Brihaspati (lord of sacred speech/wisdom) answers the trapped self; the well is adhyatmika constriction, rescue is grace through mantra-hearing. Treat with reverence—archetype of crisis prayer, not spectacle.
When cornered, call clearly; wise counsel that truly hears can turn constriction into room to breathe—seek that hearing, offer it to others.
1.105.18
अ॒रु॒णो मा॑ स॒कृद् वृक॑: प॒था यन्तं॑ द॒दर्श॒ हि |
उज्जि॑हीते नि॒चाय्या॒ तष्टे॑व पृष्ट्याम॒यी वि॒त्तं मे॑ अ॒स्य रो॑दसी ||
A ruddy wolf beheld me once, as I was faring on my path. He, like a carpenter whose back is aching crouched and slunk away. Mark this my woe, ye Earth and Heaven.
A ruddy wolf once saw me as I went on the path; noticing, he rose and slunk away like a carpenter sore in the back—mark this my distress, O Earth and Heaven.
Aruna vrika on the path—threat that fails; nicayya ujjihite, comparing to a back-sore craftsman crouching off. After Brihaspati's hearing, the predator loses courage. Hindu: when wisdom has opened uru, lesser terrors retreat; the hymn allows odd, earthy simile—pain remembered without glorifying the wolf.
After real support, old intimidations often shrink; notice when threats lose power instead of rehearsing fear on loop.
1.105.19
ए॒नाङ्गू॒षेण॑ व॒यमिन्द्र॑वन्तो॒ ऽभि ष्या॑म वृ॒जने॒ सर्व॑वीराः |
तन्नो॑ मि॒त्रो वरु॑णो मामहन्ता॒मदि॑ति॒: सिन्धु॑: पृथि॒वी उ॒त द्यौः ||
Through this our song may we, allied with Indra, with all our heroes conquer in the battle. This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
Through this hymn may we, with Indra, win in the stronghold with all our heroes; may Mitra, Varuna, Aditi, Sindhu, Earth and Heaven favor this.
Closing: angusha (hymn) + Indra + sarvavira for victory in vrjana. The lament community re-enters heroic solidarity. Shanti-seal with Mitra-Varuna-Aditi-Sindhu-Rodasi—Trita's private well opens back into shared cosmos.
Move from private crisis back into mutual aid; let healing rejoin collective courage under ethical and natural witness.