Rigveda 1.153

1.153.1

यजा॑महे वां म॒हः स॒जोषा॑ ह॒व्येभि॑र्मित्रावरुणा॒ नमो॑भिः | घृ॒तैर्घृ॑तस्नू॒ अध॒ यद् वा॑म॒स्मे अ॑ध्व॒र्यवो॒ न धी॒तिभि॒र्भर॑न्ति ||

WE worship with our reverence and oblations you, Mitra Varuṇa, accordant, mighty, So that with us, ye Twain whose backs are sprinkled with oil, the priests with oil and hymns support you.

We worship you with reverence and oblations, Mitra–Varuṇa, accordant and mighty, so that with us—you Twain whose backs are sprinkled with ghṛta—the priests support you with oil and hymns.

Sajoṣā mahah with namas and havya; ghṛtasnū backs—Hindu yajña aesthetics of clarity (ghṛta) coating the twin Lords. Adhvaryus and dhīti uphold the Devas together; worship is coordinated fellowship (sajoṣas), not solitary whim or private magic.

Support shared ideals with both material care and thoughtful words. Teams thrive when ‘backs’ (structures) are maintained and voices stay coordinated rather than competing for spotlight.

1.153.2

प्रस्तु॑तिर्वां॒ धाम॒ न प्रयु॑क्ति॒रया॑मि मित्रावरुणा सुवृ॒क्तिः | अ॒नक्ति॒ यद् वां॑ वि॒दथे॑षु॒ होता॑ सु॒म्नं वां॑ सू॒रिर्वृ॑षणा॒विय॑क्षन् ||

Your praise is like a mighty power, an impulse: to you, Twain Gods, a well-formed hymn is offered, As the priest decks yon, Strong Ones, in assemblies, and the prince fain to worship you for blessings.

Your praise is like a mighty impulse and power; to you Twain a well-formed hymn is offered, as the hotar decks you in assemblies and the liberal patron worships you for blessings.

Prastuti as dhāma and prayukti; suvṛkti hymn—Hindu craft of stuti as formative force. Hotā in vidatha and sūri seeking sumnam show ritual and patronage cooperating to honor Mitra–Varuṇa for benevolent favor, not flattery for bribes.

Good public speech and generous sponsorship can elevate shared ethics. Craft messages carefully; fund what you want to flourish, and let praise be well-formed rather than hype.

1.153.3

पी॒पाय॑ धे॒नुरदि॑तिर्ऋ॒ताय॒ जना॑य मित्रावरुणा हवि॒र्दे | हि॒नोति॒ यद् वां॑ वि॒दथे॑ सप॒र्यन् त्स रा॒तह॑व्यो॒ मानु॑षो॒ न होता॑ ||

O Mitra-Varuṇa, Aditi the Milch-cow streams for the rite, for folk who bring oblation, When in the assembly he who worships moves you, like to a human priest, with gifts presented.

O Mitra–Varuṇa, Aditi the Milch-cow streams for the rite, for the people who bring oblation, when in assembly the worshipper moves you—like a human priest—with gifts presented.

Aditi as dhenu for ṛta and haviḥ-dā folk—Hindu Boundless Mother as nourishing cow of Order. Saparyan in vidatha ‘impels’ the twins as a mānuṣa hotā would—devotion with gifts humanizes approach to cosmic law without reducing Devas to tools.

Collective generosity unlocks systemic care. When communities bring real offerings, larger protective ‘mothers’ (commons, institutions) begin to flow for those who participate.

1.153.4

उ॒त वां॑ वि॒क्षु मद्या॒स्वन्धो॒ गाव॒ आप॑श्च पीपयन्त दे॒वीः | उ॒तो नो॑ अ॒स्य पू॒र्व्यः पति॒र्दन् वी॒तं पा॒तं पय॑स उ॒स्रिया॑याः ||

So may the kine and heavenly Waters pour you sweet drink in families that make you joyful. Of this may he, the ancient House-Lord, give us. Enjoy, drink of the milk the cow provideth.

So may the cows and heavenly Waters pour you sweet drink in families that make you joyful. Of this may the ancient House-Lord give us. Enjoy, drink of the milk the cow provides.

Gāvaḥ, āpaḥ devīḥ, and madya andhas in joyful vikṣu—Hindu household joy as site of Mitra–Varuṇa’s refreshment. Pūrvyāḥ patiḥ (Agni or house-lord) grants; usriyā milk is shared—the gṛha as micro-yajña where friendship and law are tasted daily.

Celebrate abundance in families and communities that honor fairness and friendship. Share nourishment; let stewardship of the home feed larger social trust.