1.162.1
मा नो॑ मि॒त्रो वरु॑णो अर्य॒मायुरिन्द्र॑ ऋभु॒क्षा म॒रुत॒: परि॑ ख्यन् |
यद् वा॒जिनो॑ दे॒वजा॑तस्य॒ सप्ते॑: प्रव॒क्ष्यामो॑ वि॒दथे॑ वी॒र्या॑णि ||
SLIGHT us not Varuṇa, Aryaman, or Mitra, Ṛbhukṣan, Indra, Āyu, or the Maruts, When we declare amid the congregation the virtues of the strong Steed, God-descended.
Do not look askance upon us, O Mitra, Varuṇa, Aryaman, Āyu, Indra, Ṛbhukṣan, or the Maruts, when we declare in the sacred assembly the mighty virtues of the strong Steed, God-descended.
Opening apology-invocation before praising the aśva: Hindu recognition that speaking of Aśvamedha requires the presence of Ṛta’s guardians. Devajāta sapti—the Courser is born of Deva-line; the hymn frames horse-yajña as cosmic praise of divine vitality, not as entertainment.
Before discussing intense sacred topics, invoke ethical witnesses. Frame powerful symbols with reverence and communal accountability.
1.162.2
यन्नि॒र्णिजा॒ रेक्ण॑सा॒ प्रावृ॑तस्य रा॒तिं गृ॑भी॒तां मु॑ख॒तो नय॑न्ति |
सुप्रा॑ङ॒जो मेम्य॑द् विश्वरू॑प इन्द्रापू॒ष्णोः प्रि॒यमप्ये॑ति॒ पाथ॑: ||
What time they bear before the Courser, covered with trappings and with wealth, the grasped oblation, The dappled goat goeth straightforward, bleating, to the place dear to Indra and to Pūṣan.
When they lead forward the grasped offering before the Courser covered in trappings and wealth, the dappled goat goes straight ahead, bleating, toward the dear path of Indra and Pūṣan.
The aja as Pūṣan’s share preceding the aśva—Hindu ritual grammar of graded offering. Paths (pāthaḥ) of Indra–Pūṣan: nourishment and guidance lead; the goat announces approach to divine stations with dignity of order.
Let smaller, clear commitments go first. Announce intent on well-marked paths before the main offering of energy.
1.162.3
ए॒ष च्छाग॑: पु॒रो अश्वे॑न वा॒जिना॑ पू॒ष्णो भा॒गो नी॑यते वि॒श्वदे॑व्यः |
अ॒भि॒प्रियं॒ यत्पु॑रो॒ळाश॒मर्व॑ता॒ त्वष्टेदे॑नं सौश्रव॒साय॑ जिन्वति ||
Dear to all Gods, this goat, the share of Pūṣan, is first led forward with the vigorous Courser, While Tvaṣṭar sends him forward with the Charger, acceptable for sacrifice, to glory.
Dear to all Gods, this goat—Pūṣan’s share—is led first with the vigorous Courser, while Tvaṣṭṛ sends him forward with the Charger, acceptable for sacrifice, toward glory.
Viśvadevya aja with Tvaṣṭṛ’s impulse—Hindu craftsman-god shaping the rite toward sauśravasa. Precedence of Pūṣan’s portion teaches that path-blessing comes before the great gift of life-force.
Sequence matters in dedication: secure the way (Pūṣan), then offer the larger vitality, aiming at worthy glory—not vanity.
1.162.4
यद्ध॑वि॒ष्य॑मृतु॒शो दे॑व॒यानं॒ त्रिर्मानु॑षा॒: पर्यश्वं॒ नय॑न्ति |
अत्रा॑ पू॒ष्णः प्र॑थ॒मो भा॒ग ए॑ति य॒ज्ञं दे॒वेभ्य॑: प्रतिवे॒दय॑न्न॒जः ||
When thrice the men lead round the Steed, in order, who goeth to the Gods as meet oblation, The goat precedeth him, the share of Pūṣan, and to the Gods the sacrifice announceth.
When thrice in due season men lead round the Steed who goes to the Gods as fit oblation, the goat precedes him as Pūṣan’s share and announces the sacrifice to the Gods.
Trir… ṛtuśaḥ circumambulation—Hindu sacred geometry of Aśvamedha procession. The Steed as haviṣya on the Godward path; announcement (prativedayann) is liturgical truth-telling, not display.
Mark major commitments with deliberate, repeated circling of intention—clear notice to the gods of your values before the climax.
1.162.5
होता॑ध्व॒र्युराव॑या अग्निमि॒न्धो ग्रा॑वग्रा॒भ उ॒त शंस्ता॒ सुवि॑प्रः |
तेन॑ य॒ज्ञेन॒ स्व॑रंकृतेन॒ स्वि॑ष्टेन व॒क्षणा॒ आ पृ॑णध्वम् ||
Invoker, ministering priest, atoner, fire-kindler Soma-presser, sage, reciter, With this well ordered sacrifice, well finished, do ye fill full the channels of the rivers.
Invoker, ministering priest, atoner, fire-kindler, Soma-presser, sage reciter—with this well-ordered, well-finished sacrifice fill full the channels of the rivers.
Full priestly team of Aśvamedha: hotā, adhvaryu, āvayā, agnimindha, grāva, śaṃstā. Svaraṃkṛta sv-iṣṭa yajña fills vakṣaṇāḥ—Hindu vision of perfect rite irrigating cosmic and life channels through coordinated dharma.
Complex offerings need specialized roles in harmony. Well-finished teamwork irrigates systems that sustain many.
1.162.6
यू॒प॒व्र॒स्का उ॒त ये यू॑पवा॒हाश्च॒षालं॒ ये अ॑श्वयू॒पाय॒ तक्ष॑ति |
ये चार्व॑ते॒ पच॑नं स॒म्भर॑न्त्यु॒तो तेषा॑म॒भिगू॑र्तिर्न इन्वतु ||
The hewers of the post and those who carry it, and those who carve the knob to deck the Horse's stake; Those who prepare the cooking-vessels for the Steed,—may the approving help of these promote our work.
Hewers of the post, those who carry it, those who carve the knob for the Horse’s stake, those who prepare the cooking vessels for the Steed—may their approving help promote our work.
Yūpa-workers and pāka-preparers invoked for abhigūrti—Hindu sanctity of craft labor in yajña. Every artisan of the sacred post shares in spiritual fruit; no worker of the rite is invisible or disposable.
Bless the backstage makers. Infrastructure work is sacred when it enables a worthy offering; acknowledge every role.
1.162.7
उप॒ प्रागा॑त् सु॒मन्मे॑ऽधायि॒ मन्म॑ दे॒वाना॒माशा॒ उप॑ वी॒तपृ॑ष्ठः |
अन्वे॑नं॒ विप्रा॒ ऋष॑यो मदन्ति दे॒वानां॑ पु॒ष्टे च॑कृमा सु॒बन्धु॑म् ||
Forth, for the regions of the Gods, the Charger with his smooth back is come my prayer attends him. In him rejoice the singers and the sages. A good friend have we won for the Gods’ banquet.
Forth toward the regions of the Gods the Charger has come with smooth back; my prayer attends him. In him rejoice the singers and the sages. A good friend have we won for the Gods’ banquet.
Vītapṛṣṭha aśva as subandhu for Deva-feast—Hindu friendship (bandhutā) of the offered vitality with the divine. Vipras rejoice in him: contemplation sees the Courser as ally and guest of the Gods, not as a degraded object.
Offer your best energy as a friend to higher purpose. Let intention accompany the gift so communities of wisdom can rejoice in it.
1.162.8
यद् वा॒जिनो॒ दाम॑ सं॒दान॒मर्व॑तो॒ या शी॑र्ष॒ण्या॑ रश॒ना रज्जु॑रस्य |
यद् वा॑ घास्य॒ प्रभृ॑तमा॒स्ये॒ ३ तृणं॒ सर्वा॒ ता ते॒ अपि॑ दे॒वेष्व॑स्तु ||
May the fleet Courser's halter and his heel-ropes, the head-stall and the girths and cords about him. And the grass put within his mouth to bait him,—among the Gods, too, let all these be with thee.
May the fleet Courser’s tether and heel-ropes, headstall, girths and cords, and the grass placed in his mouth as bait—among the Gods, too, let all these be with you.
All bindings and fodder consecrated api deveṣu—Hindu completeness of yajña: even restraints become sacred when offered. Nothing of the Steed’s life-context is discarded as profane; the whole field of care ascends.
Consecrate the whole context of a gift—tools, constraints, and nourishment—not only the dramatic centerpiece.
1.162.9
यदश्व॑स्य क्र॒विषो॒ मक्षि॒काश॒ यद् वा स्वरौ॒ स्वधि॑तौ रि॒प्तमस्ति॑ |
यद्धस्त॑योः शमि॒तुर्यन्न॒खेषु॒ सर्वा॒ ता ते॒ अपि॑ दे॒वेष्व॑स्तु ||
What part of the Steed's flesh the fly hath eaten, or is left sticking to the post or hatchet, Or to the slayer's hands and nails adhereth,—among the Gods, too, may all this be with thee.
What part of the Steed’s substance the fly has taken, or what sticks to post or hatchet, or adheres to the consecrator’s hands and nails—among the Gods, too, may all this be with you.
Minute remnants included in divine offering—Hindu pūrṇatā of yajña. Even what seems lost to fly or tool is mentally returned to Devas; reverence for every particle of the sacred gift refuses carelessness.
Account for leftovers and traces. Ethical offerings reclaim ‘waste’ into meaning; ignore nothing that belonged to the gift.
1.162.10
यदूव॑ध्यमु॒दर॑स्याप॒वाति॒ य आ॒मस्य॑ क्र॒विषो॑ ग॒न्धो अस्ति॑ |
सु॒कृ॒ता तच्छ॑मि॒तार॑: कृण्वन्तू॒त मेधं॑ शृत॒पाकं॑ पचन्तु ||
Food undigested steaming from his belly, and any odour of raw flesh remaining, This let the immolators set in order and dress the sacrifice with perfect cooking.
What undigested matter steams from the belly, and any odor of raw substance remaining—let the consecrators set this in order and cook the sacred offering to perfect readiness.
Śamitāraḥ make sukṛta and śṛtapāka—Hindu insistence on transformation: rawness must be cooked into medha fit for Devas. Inner reading: refine unfinished impulses before offering them as spiritual food.
Don’t offer half-processed work as finished. Transform unfinished material carefully until it is fit to nourish others.
1.162.11
यत् ते॒ गात्रा॑द॒ग्निना॑ प॒च्यमा॑नाद॒भि शूलं॒ निह॑तस्याव॒धाव॑ति |
मा तद् भूम्या॒मा श्रि॑ष॒न्मा तृणे॑षु दे॒वेभ्य॒स्तदु॒शद्भ्यो॑ रा॒तम॑स्तु ||
What from thy body which with fire is roasted, when thou art set upon the spit, distilleth, Let not that lie on earth or grass neglected, but to the longing Gods let all be offered.
What flows from your body roasted by fire when you are set upon the spit—let it not lie neglected on earth or grass; to the longing Gods let all be offered.
No drop of the sacred gift abandoned on bhūmi or tṛṇa—Hindu ecology of offering. Uśadbhyo devebhyaḥ: Devas desire the complete gift; neglect is adharma of carelessness, not piety.
Capture value that drips during hard processes—insights, byproducts, lessons—and dedicate them; don’t leave them on the ground.
1.162.12
ये वा॒जिनं॑ परि॒पश्य॑न्ति प॒क्वं य ई॑मा॒हुः सु॑र॒भिर्निर्ह॒रेति॑ |
ये चार्व॑तो मांसभि॒क्षामु॒पास॑त उ॒तो तेषा॑म॒भिगू॑र्तिर्न इन्वतु ||
They who observing that the Horse is ready call out and say, the smell is good; remove it; And, craving meat, await the distribution,—may their approving help promote labour.
They who, seeing the Steed ready, call out that the fragrance is good and that it should be carried forth, and who await the share of the sacred meal—may their approving help promote our labor.
Community of readiness-recognition and māṃsabhikṣā framed as abhigūrti—Hindu inclusion of those who hunger for the blessed remainder. Desire for the sacred meal is channeled into support of the rite, not into restless grabbing.
Those who anticipate the fruits should also bless the labor. Shared expectation becomes constructive when it supports the process.
1.162.13
यन्नीक्ष॑णं मां॒स्पच॑न्या उ॒खाया॒ या पात्रा॑णि यू॒ष्ण आ॒सेच॑नानि |
ऊ॒ष्म॒ण्या॑पि॒धाना॑ चरू॒णाम॒ङ्काः सू॒नाः परि॑ भूष॒न्त्यश्व॑म् ||
The trial-fork of the flesh-cooking caldron, the vessels out of which the broth is sprinkled, The warming-pots, the covers of the dishes, hooks, carving-boards,—all these attend the Charger.
The trial-fork of the flesh-cooking cauldron, the vessels for sprinkling broth, the warming-pots, covers, hooks, and carving-boards—all these attend the Charger.
Ukha and pātra listed as attendants of the aśva—Hindu liturgical inventory: instruments are persons of the rite. Tools participate in the divinity of the Courser’s offering; craft is not spiritually neutral.
Honor instruments as part of the offering. Quality of tools and process vessels shapes the dignity of any consecrated work.
1.162.14
नि॒क्रम॑णं नि॒षद॑नं वि॒वर्त॑नं॒ यच्च॒ पड्बी॑श॒मर्व॑तः |
यच्च॑ प॒पौ यच्च॑ घा॒सिं ज॒घास॒ सर्वा॒ ता ते॒ अपि॑ दे॒वेष्व॑स्तु ||
The starting-place, his place of rest and rolling, the ropes wherewith the Charger's feet were fastened, The water that he drank, the food he tasted,—among the Gods, too, may all these attend thee.
His starting-place, resting and rolling ground, the ropes that fastened his feet, the water he drank, the food he ate—among the Gods, too, may all these attend you.
Nikramaṇa, niṣadana, vivartana, food and water—entire life-path of the Steed offered. Hindu teaching: the whole biography of the gift enters the divine sphere; nothing of care is left behind as meaningless.
Offer the full story of an endeavor—beginnings, rests, constraints, inputs—not only the final product.
1.162.15
मा त्वा॒ग्निर्ध्व॑नयीद्धू॒मग॑न्धि॒र्मोखा भ्राज॑न्त्य॒भि वि॑क्त॒ जघ्रि॑: |
इ॒ष्टं वी॒तम॒भिगू॑र्तं॒ वष॑ट्कृतं॒ तं दे॒वास॒: प्रति॑ गृभ्ण॒न्त्यश्व॑म् ||
Let not the fire, smoke-scented, make thee crackle, nor glowing caldron smell and break to pieces. Offered, beloved, approved, and consecrated,—such Charger do the Gods accept with favour.
Let not the smoke-scented fire make you crackle harshly, nor the glowing cauldron smell and break. Offered, beloved, approved, and consecrated with vaṣaṭ—such a Charger the Gods accept with favor.
Prayer against harsh burning; iṣṭa, vīta, abhigūrta, vaṣaṭkṛta—Hindu perfection-markers of acceptance. The Steed is priya to Devas when the rite is gentle, complete, and ordered—compassion is part of liturgical correctness.
Intensity without care ruins the gift. Seek processes that preserve integrity so the offering remains beloved and acceptable.
1.162.16
यदश्वा॑य॒ वास॑ उपस्तृ॒णन्त्य॑धीवा॒सं या हिर॑ण्यान्यस्मै |
सं॒दान॒मर्व॑न्तं॒ पड्बी॑शं प्रि॒या दे॒वेष्वा या॑मयन्ति ||
The robe they spread upon the Horse to clothe him, the upper covering and the golden trappings, The halters which restrain the Steed, the heel-ropes,—all these, as grateful to the Gods, they offer.
The robe they spread upon the Horse, the upper covering and golden trappings, the halters and heel-ropes—all these, as dear to the Gods, they offer.
Vāsas, adhivāsa, hiraṇya—beautification of the aśva as divine guest. Hindu śṛṅgāra of the sacred gift: adornment expresses honor before offering; the Courser is treated as worthy of gold, not as refuse.
Adorn what you dedicate. Beauty and care signal respect; presentation is part of ethics.
1.162.17
यत् ते॑ सा॒दे मह॑सा॒ शूकृ॑तस्य॒ पार्ष्ण्या॑ वा॒ कश॑या वा तु॒तोद॑ |
स्रु॒चेव॒ ता ह॒विषो॑ अध्व॒रेषु॒ सर्वा॒ ता ते॒ ब्रह्म॑णा सूदयामि ||
If one, when seated, with excessive urging hath with his heel or with his whip distressed thee, All these thy woes, as with the oblations' ladle at sacrifices, with my prayer I banish.
If anyone, while seated, has distressed you with excessive urging of heel or whip—all those pains, as with the oblation-ladle in sacrifices, I soothe away with sacred speech.
Brahmaṇā sūdayāmi—mantra as healing of the Steed’s remembered hurt. Hindu compassion within Aśvamedha: even ritual urgency’s wounds are acknowledged and pacified by prayer; the hymn refuses to ignore suffering.
Repair harm caused in pursuit of goals. Acknowledge pressure-wounds and heal them with deliberate, caring speech.
1.162.18
चतु॑स्त्रिंशद् वा॒जिनो॑ दे॒वब॑न्धो॒र्वङ्क्री॒रश्व॑स्य॒ स्वधि॑ति॒: समे॑ति |
अच्छि॑द्रा॒ गात्रा॑ व॒युना॑ कृणोत॒ परु॑ष्परुरनु॒घुष्या॒ वि श॑स्त ||
The four-and-thirty ribs of the. Swift Charger, kin to the Gods, the slayer's hatchet pierces. Cut ye with skill, so that the parts be flawless, and piece by piece declaring them dissect them.
The four-and-thirty ribs of the Swift Charger, kin to the Gods—the consecrator’s blade meets them. Cut with skill so the parts be flawless, and piece by piece, declaring them, divide them.
Catustriṃśad vaṅkrīḥ; achidrā gātrā; parus-parur anughuṣya—Hindu precision and naming in sacred division. Skill and declaration keep the cosmic body intact in meaning; knowledge accompanies every cut so chaos does not rule.
Analyze complex wholes carefully. Name each part as you separate it; skillful clarity prevents needless damage.
1.162.19
एक॒स्त्वष्टु॒रश्व॑स्या विश॒स्ता द्वा य॒न्तारा॑ भवत॒स्तथ॑ ऋ॒तुः |
या ते॒ गात्रा॑णामृतु॒था कृ॒णोमि॒ ताता॒ पिण्डा॑नां॒ प्र जु॑होम्य॒ग्नौ ||
Of Tvaṣṭar's Charger there is one dissector,—this is the custom-two there are who guide him. Such of his limbs as I divide in order, these, amid the balls, in fire I offer.
Of Tvaṣṭṛ’s Charger there is one dissector—this is the custom—two there are who guide him. Such of his limbs as I divide in order, these, amid the offering-balls, I pour into the fire.
Tvaṣṭuḥ aśva; one viśastā, two yantārā; ṛtuthā division into Agni—Hindu ṛtu-order of offering. Fire receives ordered portions; the craft-god’s Courser returns through Agni as light and order, not as waste.
Roles and timing matter in transformation. Divide work in order; return portions to the fire of shared purpose systematically.
1.162.20
मा त्वा॑ तपत् प्रि॒य आ॒त्मापि॒यन्तं॒ मा स्वधि॑तिस्त॒न्व १ आ ति॑ष्ठिपत्ते |
मा ते॑ गृ॒ध्नुर॑विश॒स्ताति॒हाय॑ छि॒द्रा गात्रा॑ण्य॒सिना॒ मिथू॑ कः ||
Let not thy dear soul burn thee as thou comest, let not the hatchet linger in thy body. Let not a greedy clumsy immolator, missing the joints, mangle thy limbs unduly.
Let not your dear self burn you as you come; let not the blade linger in your body. Let not a greedy, clumsy dresser, missing the joints, mangle your limbs unduly.
Priya ātmā; prayer against lingering pain and aviśastā greed—Hindu heart of Aśvamedha ethics: the offering must not be tortured by incompetence or greed. Compassion is liturgical law; clumsiness is adharma.
Reject cruel or clumsy handling of what is offered—people, animals, projects. Competence and non-greed are moral requirements.
1.162.21
न वा उ॑ ए॒तन्म्रि॑यसे॒ न रि॑ष्यसि दे॒वाँ इदे॑षि प॒थिभि॑: सु॒गेभि॑: |
हरी॑ ते॒ युञ्जा॒ पृष॑ती अभूता॒मुपा॑स्थाद् वा॒जी धु॒रि रास॑भस्य ||
No, here thou diest not, thou art not injured: by easy paths unto the Gods thou goest. Both Bays, both spotted mares are now thy fellows, and to the ass's pole is yoked the Charger.
No, here you do not die; you are not injured: by easy paths you go to the Gods. Both bay horses and both spotted mares are now your fellows, and the Courser is yoked to the ass’s pole.
Central Sanātana reading of Aśvamedha: na mriyase na riṣyasi—the Steed goes pathibhiḥ sugebhiḥ to Devas. Death is denied as finality; companionship of heavenly teams is affirmed. Inner yajña: the vital force is translated into divine fellowship, not annihilated.
Reframe endings as transitions along easy paths toward larger purpose. What is truly offered joins a greater team rather than vanishing.
1.162.22
सु॒गव्यं॑ नो वा॒जी स्वश्व्यं॑ पुं॒सः पु॒त्राँ उ॒त वि॑श्वा॒पुषं॑ र॒यिम् |
अ॒ना॒गा॒स्त्वं नो॒ अदि॑तिः कृणोतु क्ष॒त्रं नो॒ अश्वो॑ वनतां ह॒विष्मा॑न् ||
May this Steed bring us all-sustaining riches, wealth in good kine, good horses, manly offspring. Freedom from sin may Aditi vouchsafe us: the Steed with our oblations gain us lordship!
May this Steed bring us all-sustaining riches—wealth in good cattle, good horses, and manly offspring. May Aditi grant us freedom from sin; may the Steed with our offerings win us rightful sway!
Closing phala: sugavya, svaśvya, putrāḥ, viśvāpuṣaṃ rayim; Aditi’s anāgastva; kṣatra through haviṣmān aśva—Hindu Aśvamedha fruit as prosperity, purity, and dharmic lordship under the Boundless Mother, never as license for cruelty.
Dedicate intense effort so it returns as regenerative wealth, clear conscience, and legitimate influence—not extractive dominance.