1.161.1
किमु॒ श्रेष्ठ॒: किं यवि॑ष्ठो न॒ आज॑ग॒न् किमी॑यते दू॒त्यं १ कद् यदू॑चि॒म |
न नि॑न्दिम चम॒सं यो म॑हाकु॒लो ऽग्ने॑ भ्रात॒र्द्रुण॒ इद् भू॒तिमू॑दिम ||
WHY hath the Best, why hath the Youngest come to us? Upon what embassy comes he? What have we said? We have not blamed the chalice of illustrious birth. We, Brother Agni, praised the goodness of the wood.
Why has the Best, why has the Youngest come to us? On what embassy? What have we said? We have not blamed the chalice of illustrious birth. Brother Agni, we praised the goodness of the wood.
Dialogue opening of Ṛbhu myth with Agni as brother-messenger. Camasa mahākula is honored; druṇa bhūti—Hindu respect for sacrificial vessel and wooden craft as sacred technology, not disposable tool.
When unexpected messengers arrive, clarify intent. Honor tools and materials; don’t apologize for praising good craft.
1.161.2
एकं॑ चम॒सं च॒तुर॑: कृणोतन॒ तद्वो॑ दे॒वा अ॑ब्रुव॒न् तद्व॒ आग॑मम् |
सौध॑न्वना॒ यद्ये॒वा क॑रि॒ष्यथ॑ सा॒कं दे॒वैर्य॒ज्ञिया॑सो भविष्यथ ||
The chalice that is single make ye into four: thus have the Gods commanded; therefore am I come. If, O Sudhanvan's Children, ye will do this thing ye shall participate in sacrifice with Gods.
Make the single chalice into four: so the Gods have commanded; therefore I have come. If, O Sudhanvan’s children, you will do this, you shall share in sacrifice with the Gods.
Ekaṃ camasaṃ caturaḥ—Ṛbhu multiplication as Hindu archetype of creative expansion earning yajñiya share with Devas. Sudhanvanaḥ: a lineage of skill whose labor is recognized as divine partnership.
Skillful multiplication of value—making one resource serve many—earns a seat at larger tables of collaboration.
1.161.3
अ॒ग्निं दू॒तं प्रति॒ यदब्र॑वीत॒नाश्व॒: कर्त्वो॒ रथ॑ उ॒तेह कर्त्व॑: |
धे॒नुः कर्त्वा॑ युव॒शा कर्त्वा॒ द्वा तानि॑ भ्रात॒रनु॑ वः कृ॒त्व्येम॑सि ||
What to the envoy Agni in reply ye spake, A courser must be made, a chariot fashioned here, A cow must be created, and the Twain made young. When we have done these things, Brother, we turn to you.
What you answered envoy Agni: a courser must be made, a chariot fashioned, a cow created, and the Pair made young. When we have done these things, Brother, we turn to you.
Ṛbhu tasks: aśva, ratha, dhenu, yuvaśā for the aging pair—Hindu creative tapas restoring life-systems. Promise of return to Agni after completion binds craft to sacred fire.
List concrete deliverables before claiming credit. Restore mobility, vehicles, nourishment, and renewal—then rejoin the larger fire of purpose.
1.161.4
च॒कृ॒वांस॑ ऋभव॒स्तद॑पृच्छत॒ क्वेद॑भू॒द् यः स्य दू॒तो न॒ आज॑गन् |
य॒दावाख्य॑च्चम॒साञ्च॒तुर॑: कृ॒तानादित् त्वष्टा॒ ग्नास्व॒न्तर्न्या॑नजे ||
When thus, O Ṛbhus, ye had done ye questioned thus, Whither went he who came to us a messenger? Then Tvaṣṭar, when he viewed the four wrought chalices, concealed himself among the Consorts of the Gods.
When you Ṛbhus had done this, you asked: Where went he who came as messenger? Then Tvaṣṭṛ, seeing the four wrought chalices, hid himself among the Consorts of the Gods.
Tvaṣṭṛ’s concealment among gnās after seeing four cups—Hindu tension between old craftsman-god and new artisan excellence. Innovation unsettles prior monopoly without canceling the Maker’s dignity.
Breakthrough work can unsettle incumbents. Expect withdrawal or jealousy; keep seeking the messenger of next instruction.
1.161.5
हना॑मैनाँ॒ इति॒ त्वष्टा॒ यदब्र॑वीच्चम॒सं ये दे॑व॒पान॒मनि॑न्दिषुः |
अ॒न्या नामा॑नि कृण्वते सु॒ते सचाँ॑ अ॒न्यैरे॑नान्क॒न्या॒ ३ नाम॑भिः स्परत् ||
As Tvaṣṭar thus had spoken, Let us slay these men who have reviled the chalice, drinking-cup of Gods, They gave themselves new names when Soma juice was shed, and under these new names the Maiden welcomed them.
When Tvaṣṭṛ said, Let us slay these who have reviled the Gods’ drinking-cup, they took new names when Soma was pressed, and under those names the Maiden welcomed them.
Threat of violence met by nāma transformation at soma—Hindu rebirth through sacred identity. Kanyā welcomes renamed artisans: initiation into new status through ritual renaming, not through retaliation.
Sometimes survival and acceptance require renewed identity after conflict—earned titles that open welcoming doors.
1.161.6
इन्द्रो॒ हरी॑ युयु॒जे अ॒श्विना॒ रथं॒ बृह॒स्पति॑र्वि॒श्वरू॑पा॒मुपा॑जत |
ऋ॒भुर्विभ्वा॒ वाजो॑ दे॒वाँ अ॑गच्छत॒ स्वप॑सो य॒ज्ञियं॑ भा॒गमै॑तन ||
Indra hath yoked his Bays, the Aśvins' car is horsed, Bṛhaspati hath brought the Cow of every hue. Ye went as Ṛbhus, Vibhvan, Vāja to the Gods, and skilled in war, obtained your share in sacrifice.
Indra has yoked his Bays, the Aśvins’ car is horsed, Bṛhaspati has brought the many-formed Cow. As Ṛbhu, Vibhvan, Vāja you went to the Gods and, skilled, obtained your sacrificial share.
Triad named: Ṛbhu, Vibhvan, Vāja join Devas; Indra–Aśvin–Bṛhaspati prepare—Hindu elevation of human-like craftsmen to yajñiya bhāga through svapas (excellent work).
Excellence across domains (force, healing-travel, wisdom) prepares the field where skilled makers finally receive their rightful portion.
1.161.7
निश्चर्म॑णो॒ गाम॑रिणीत धी॒तिभि॒र्या जर॑न्ता युव॒शा ताकृ॑णोतन |
सौध॑न्वना॒ अश्वा॒दश्व॑मतक्षत यु॒क्त्वा रथ॒मुप॑ दे॒वाँ अ॑यातन ||
Ye by your wisdom brought a cow from out a hide; unto that ancient Pair ye gave again their youth. Out of a horse, Sudhanvan's Sons, ye formed a horse: a chariot ye equipped, and went unto the Gods.
By wisdom you brought a cow from out a hide; you gave that ancient Pair their youth again. Out of a horse, Sudhanvan’s Sons, you formed a horse; you equipped a chariot and went unto the Gods.
Cow from carman, youth for jarantā, aśvād aśvam, ratha—Hindu Ṛbhu miracles as symbols of regenerative craft: life from seeming waste, renewal of the aged, refined mobility toward the divine.
Circular creativity: renew what seems spent, rejuvenate relationships, iterate products, then bring the work into larger communion.
1.161.8
इ॒दमु॑द॒कं पि॑ब॒तेत्य॑ब्रवीतने॒दं वा॑ घा पिबता मुञ्ज॒नेज॑नम् |
सौध॑न्वना॒ यदि॒ तन्नेव॒ हर्य॑थ तृ॒तीये॑ घा॒ सव॑ने मादयाध्वै ||
Drink ye this water, were the words ye spake to them; or drink ye this, the rinsing of the Muñja-grass. If ye approve not even this, Sudhanvan's Sons, then at the third libation gladden ye yourselves.
Drink this water, you told them—or drink this rinsing of the Muñja-grass. If you approve not even this, Sudhanvan’s Sons, then at the third libation gladden yourselves.
Progressive hospitality toward the third savana—Hindu ritual timing of Ṛbhu share. Muñja-nejana: even a humble rinse is offered; preference is honored at the proper soma-round.
Offer what you can now; reserve the best seat for the right moment. Timing matters as much as the substance of hospitality.
1.161.9
आपो॒ भूयि॑ष्ठा॒ इत्येको॑ अब्रवीद॒ग्निर्भूयि॑ष्ठ॒ इत्य॒न्यो अ॑ब्रवीत् |
व॒ध॒र्यन्तीं॑ ब॒हुभ्य॒: प्रैको॑ अब्रवीदृ॒ता वद॑न्तश्चम॒साँ अ॑पिंशत ||
Most excellent are waters, thus said one of you; most excellent is Agni, thus another said. Another praised to many a one the lightning cloud. Then did ye shape the cups, speaking the words of truth.
Most excellent are waters, said one of you; most excellent is Agni, said another; another praised to many the lightning-cloud. Then, speaking truth, you shaped the cups.
Debate of āpaḥ, Agni, vadharyantī—then ṛtā vadantaḥ fashion cups. Hindu insight: plural truths spoken sincerely precede successful making; honest disagreement need not block craft.
Diverse valid priorities can coexist; honest speech then enables collaborative making. Don’t let debate block craft—let it inform it.
1.161.10
श्रो॒णामेक॑ उद॒कं गामवा॑जति मां॒समेक॑: पिंशति सू॒नयाभृ॑तम् |
आ नि॒म्रुच॒: शकृ॒देको॒ अपा॑भर॒त् किं स्वि॑त् पु॒त्रेभ्य॑: पि॒तरा॒ उपा॑वतुः ||
One downward to the water drives the crippled cow, another trims the flesh brought on the carving-board. One carries off the refuse at the set of sun. How did the Parents aid their children in their task!
One drives the lame cow down to water; one trims flesh brought on the board; one carries off refuse at sunset. How did the Parents aid their children in the task!
Division of labor in Ṛbhu/household yajña imagery—Hindu teamwork across care, preparation, and cleansing. Parental support is questioned with wonder: how do origins actually help the working children?
Honor unseen roles—caregiving, prep, cleanup. Ask how elders and systems actually support (or fail) those doing hard divided labor.
1.161.11
उ॒द्वत्स्व॑स्मा अकृणोतना॒ तृणं॑ नि॒वत्स्व॒पः स्व॑प॒स्यया॑ नरः |
अगो॑ह्यस्य॒ यदस॑स्तना गृ॒हे तद॒द्येदमृ॑भवो॒ नानु॑ गच्छथ ||
On the high places ye have made the grass for man, and water in the valleys, by your skill, O Men. Ṛbhus, ye iterate not to-day that act of yours, your sleeping in the house of him whom naught can hide.
On high places you made grass for man, and water in the valleys, by your skill. Ṛbhus, you do not today repeat that act of yours—your sleeping in the house of him whom nothing can hide.
Ṛbhu landscape engineering and mysterious sleep in Agohya’s house—Hindu myth of creative rest and year-cycle. Skill shapes ecology; sacred rest has its own narrative and need not be repeated as daily spectacle.
After shaping habitats, rest is not failure. Some great works aren’t repeated daily; recovery cycles matter.
1.161.12
स॒म्मील्य॒ यद् भुव॑ना प॒र्यस॑र्पत॒ क्व॑ स्वित् ता॒त्या पि॒तरा॑ व आसतुः |
अश॑पत॒ यः क॒रस्नं॑ व आद॒दे यः प्राब्र॑वी॒त् प्रो तस्मा॑ अब्रवीतन ||
As, compassing them round, ye glided through the worlds, where had the venerable Parents their abode? Ye laid a curse on him who raised his arm at you: to him who spake aloud to you ye spake again.
As you glided through the worlds encompassing them, where did the venerable Parents abide? You cursed him who raised his arm against you; to him who spoke aloud you spoke again.
World-circling Ṛbhus; parental locus mystery; curse on violence, dialogue with speech—Hindu ethics of craft-gods: resist assault, answer conversation. Force meets boundary; word meets word.
Meet violence with clear boundary; meet honest speech with reply. Navigate large systems while tracking where parents—origins—still live.
1.161.13
सु॒षु॒प्वांस॑ ऋभव॒स्तद॑पृच्छ॒तागो॑ह्य॒ क इ॒दं नो॑ अबूबुधत् |
श्वानं॑ ब॒स्तो बो॑धयि॒तार॑मब्रवीत् संवत्स॒र इ॒दम॒द्या व्य॑ख्यत ||
When ye had slept your fill, ye Ṛbhus, thus ye asked, O thou whom naught may hide, who now hath wakened us? The goat declared the hound to be your wakener. That day, in a full year, ye first unclosed our eyes.
When you had slept your fill, Ṛbhus, you asked: O Unhidden, who has awakened us? The goat declared the hound your wakener. That day, in a full year, you first opened our eyes.
Saṃvatsara sleep and waking by śvan via basta—Hindu year-myth of Ṛbhus. Creative unconsciousness ends through humble animal messengers; eyes open after a full cycle of incubation.
Long incubation precedes waking. Accept humble signals that end dormancy; some insights need a full year to open the eyes.
1.161.14
दि॒वा या॑न्ति म॒रुतो॒ भूम्या॒ग्निर॒यं वातो॑ अ॒न्तरि॑क्षेण याति |
अ॒द्भिर्या॑ति॒ वरु॑णः समु॒द्रैर्यु॒ष्माँ इ॒च्छन्त॑: शवसो नपातः ||
The Maruts move in heaven, on earth this Agni; through the mid-firmament the Wind approaches. Varuṇa comes in the sea's gathered waters, O Sons of Strength, desirous of your presence.
The Maruts move in heaven, on earth this Agni; through mid-air the Wind approaches. Varuṇa comes in the sea’s gathered waters, O Sons of Strength, desirous of your presence.
Closing cosmology: Marut, Agni, Vāta, Varuṇa seek Ṛbhus—Hindu recognition that elemental Devas desire artisan presence. Skill is courted by the cosmos across sky, earth, air, and ocean.
Every domain—sky, earth, air, deep water—needs skilled makers. Bring craft where the elements of your world are calling.