1.163.1
यदक्र॑न्दः प्रथ॒मं जाय॑मान उ॒द्यन् त्स॑मु॒द्रादु॒त वा॒ पुरी॑षात् |
श्ये॒नस्य॑ प॒क्षा ह॑रि॒णस्य॑ बा॒हू उ॑प॒स्तुत्यं॒ महि॑ जा॒तं ते॑ अर्वन् ||
WHAT time, first springing into life, thou neighedst, proceeding from the sea or upper waters, Limbs of the deer hadst thou, and eagle pinions. O Steed, thy birth is nigh and must be lauded.
When first springing into life you neighed, rising from the sea or from the upper waters, you had limbs of the deer and pinions of the eagle. O Steed, your birth is great and must be praised.
Samudra/purīṣa origin; śyena pakṣa and hariṇa bāhū—Hindu cosmic Horse as composite of sky-flight and earth-swiftness. First kranda is creative Word-vibration; janitra is mahi and upastutya—birth of vital cosmos, not of mere livestock narrative.
Honor beginnings that combine grounded speed and soaring vision. First utterances of a living project deserve praise and careful listening.
1.163.2
य॒मेन॑ द॒त्तं त्रि॒त ए॑नमायुन॒गिन्द्र॑ एणं प्रथ॒मो अध्य॑तिष्ठत् |
ग॒न्ध॒र्वो अ॑स्य रश॒नाम॑गृभ्णा॒त् सूरा॒दश्वं॑ वसवो॒ निर॑तष्ट ||
This Steed which Yama gave hath Trita harnessed, and him, the first of all, hath Indra mounted. His bridle the Gandharva grasped. O Vasus, from out the Sun ye fashioned forth the Courser.
This Steed which Yama gave, Trita harnessed, and Indra first mounted. The Gandharva grasped his bridle. O Vasus, from out the Sun you fashioned forth the Courser.
Yama–Trita–Indra–Gandharva–Sūrya chain—Hindu theology of the Horse as solar and psychopomp power. Vasus carve aśva from sūra: vitality cut from light itself; the Courser is a being of sun-craft.
Great energies pass through many hands—limits, depth, will, beauty, light—before they become rideable. Respect the full lineage of a power.
1.163.3
असि॑ य॒मो अस्या॑दि॒त्यो अ॑र्व॒न्नसि॑ त्रि॒तो गुह्ये॑न व्र॒तेन॑ |
असि॒ सोमे॑न स॒मया॒ विपृ॑क्त आ॒हुस्ते॒ त्रीणि॑ दि॒वि बन्ध॑नानि ||
Yama art thou, O Horse; thou art Āditya; Trita art thou by secret operation. Thou art divided thoroughly from Soma. They say thou hast three bonds in heaven that hold thee.
You are Yama, O Horse; you are Āditya; by secret operation you are Trita. You are thoroughly separated from Soma. They say you have three bonds in heaven that hold you.
Identity cascade: Yama, Āditya, Trita by guhya vrata; vipṛkta from Soma; trīṇi bandhanāni in divi—Hindu esoteric Horse as death-sun-depth triad, distinct yet related to soma-flow. Mystery (guhya) is respected as sacred depth, not sensationalized.
Complex identities can be true at once. Hold three bonds—commitments in higher purpose—without collapsing mystery into crude labels.
1.163.4
त्रीणि॑ त आहुर्दि॒वि बन्ध॑नानि॒ त्रीण्य॒प्सु त्रीण्य॒न्तः स॑मु॒द्रे |
उ॒तेव॑ मे॒ वरु॑णश्छन्त्स्यर्व॒न् यत्रा॑ त आ॒हुः प॑र॒मं ज॒नित्र॑म् ||
Three bonds, they say, thou hast in heaven that bind thee, three in the waters, three within the ocean. To me thou seemest Varuṇa, O Courser, there where they say is thy sublimest birth-place.
Three bonds, they say, hold you in heaven; three in the waters; three within the ocean. To me you seem Varuṇa, O Courser, there where they say is your sublimest birthplace.
Ninefold binding across divi–ap–samudra; identification with Varuṇa at paramaṃ janitram—Hindu Horse as ocean-sky law. Cosmic restraint enables sacred freedom; the highest birthplace feels like ethical vastness.
Freedom needs structured ties across levels—ideal, emotional, and deep unconscious. Highest birthplaces feel like ethical vastness (Varuṇa).
1.163.5
इ॒मा ते॑ वाजिन्नव॒मार्ज॑नानी॒मा श॒फानां॑ सनि॒तुर्नि॒धाना॑ |
अत्रा॑ ते भ॒द्रा र॑श॒ना अ॑पश्यमृ॒तस्य॒ या अ॑भि॒रक्ष॑न्ति गो॒पाः ||
Here-, Courser, are the places where they groomed thee, here are the traces of thy hoofs as winner. Here have I seen the auspicious reins that guide thee, which those who guard the holy Law keep safely.
Here, Courser, are the places where they groomed you; here the traces of your hoofs as winner. Here I have seen the auspicious reins that guide you, which the guardians of Holy Law keep safely.
Arjana and śapha-nidhāna; bhadrā raśanā kept by ṛtasya gopāḥ—Hindu vision of Law-guardians holding the reins of cosmic vitality. Victory-tracks are readable in the sacred field as teachings of Ṛta.
Study the training grounds and winning tracks of excellence. Auspicious guidance is preserved by those who guard shared standards.
1.163.6
आ॒त्मानं॑ ते॒ मन॑सा॒राद॑जानाम॒वो दि॒वा प॒तय॑न्तं पतं॒गम् |
शिरो॑ अपश्यं प॒थिभि॑: सु॒गेभि॑ररे॒णुभि॒र्जेह॑मानं पत॒त्रि ||
Thyself from far I recognized in spirit,—a Bird that from below flew through the heaven. I saw thy head still soaring, striving upward by paths unsoiled by dust, pleasant to travel.
From afar I recognized your Self in spirit—a Bird flying up from below through heaven. I saw your head still soaring, striving upward by dustless paths pleasant to travel.
Ātmānaṃ… manasā; pataṃga on areṇubhiḥ pathibhiḥ—Hindu yogic sight of the Horse as ascending bird-soul. Dustless paths: pure mārga of inner yajña; the Courser’s true journey is upward contemplation.
Recognize true selfhood as upward flight on clean paths. Prefer routes unsoiled by cynicism; keep the head striving without losing spirit.
1.163.7
अत्रा॑ ते रू॒पमु॑त्त॒मम॑पश्यं॒ जिगी॑षमाणमि॒ष आ प॒दे गोः |
य॒दा ते॒ मर्तो॒ अनु॒ भोग॒मान॒ळादिद् ग्रसि॑ष्ठ॒ ओष॑धीरजीगः ||
Here I beheld thy form, matchless in glory, eager to win thee food at the Cow's station. Whene’er a man brings thee to thine enjoyment, thou swallowest the plants most greedy eater.
Here I beheld your highest form, eager to win nourishment at the Cow’s station. Whenever a mortal brings you to your enjoyment, you swallow the plants—most eager eater.
Uttama rūpa at goḥ pada; oṣadhīr jīgāḥ—Hindu Horse as consumer of plant-power at the cow-station of ṛta. Form and hunger meet in sacred pasture; even the cosmic Courser needs rightful nourishment.
Peak forms still need honest nourishment. Bring great energies to rightful pastures and feed them living, wholesome inputs.
1.163.8
अनु॑ त्वा॒ रथो॒ अनु॒ मर्यो॑ अर्व॒न्ननु॒ गावोऽनु॒ भग॑: क॒नीना॑म् |
अनु॒ व्राता॑स॒स्तव॑ स॒ख्यमी॑यु॒रनु॑ दे॒वा म॑मिरे वी॒र्यं॑ ते ||
After thee, Courser, come the car, the bridegroom, the kine come after, and the charm of maidens. Full companies have followed for thy friendship: the pattern of thy vigour Gods have copied.
After you, Courser, come the chariot, the bridegroom, the cattle, and the charm of maidens. Full companies have followed for your friendship; the Gods have measured your manly vigor as their pattern.
Ratha, marya, gāvaḥ, kanyāḥ follow; Devas measure vīrya as template—Hindu cultural procession behind the cosmic Horse. Friendship (sakhya) attracts society; divine power is the model of excellence, not of fear.
True vitality draws whole cultures—work, partnership, wealth, beauty. Let strength be a template of excellence others can measure by.
1.163.9
हिर॑ण्यशृ॒ङ्गोऽयो॑ अस्य॒ पादा॒ मनो॑जवा॒ अव॑र॒ इन्द्र॑ आसीत् |
दे॒वा इद॑स्य हवि॒रद्य॑माय॒न् यो अर्व॑न्तं प्रथ॒मो अ॒ध्यति॑ष्ठत् ||
Horns made of gold hath he: his feet are iron: less fleet than he, though swift as thought, is Indra. The Gods have come that they may taste the oblation of him who mounted, first of all, the Courser.
Horns of gold he has; his feet are iron; even Indra, swift as thought, is less fleet than he. The Gods have come to taste the offering of him who first mounted the Courser.
Hiraṇyaśṛṅga, ayo pādā; Indra manojavā yet avara—Hindu hyperbole of solar Horse exceeding even Indra’s speed. First adhyasthātṛ’s havis draws Devas—priority of pioneering consecration in Sanātana yajña.
Some principles outrun even our strongest will. Pioneer dedication attracts higher tastes—attention from the best values.
1.163.10
ई॒र्मान्ता॑स॒: सिलि॑कमध्यमास॒: सं शूर॑णासो दि॒व्यासो॒ अत्या॑: |
हं॒सा इ॑व श्रेणि॒शो य॑तन्ते॒ यदाक्षि॑षुर्दि॒व्यमज्म॒मश्वा॑: ||
Symmetrical in flank, with rounded haunches, mettled like heroes, the Celestial Coursers Put forth their strength, like swans in lengthened order, when they, the Steeds, have reached the heavenly causeway.
Symmetrical in flank, rounded of haunch, heroic in mettle, the celestial coursers put forth strength like swans in a long line when the steeds have reached the heavenly causeway.
Divyāsaḥ atyāḥ in śreṇi like haṃsāḥ on divyam ajma—Hindu image of ordered celestial movement. Beauty of form and collective line on the sky-road express ṛta as graceful coordination.
Excellence looks coordinated: balanced form, collective line, shared causeway. Move with peers in graceful strength toward high aims.
1.163.11
तव॒ शरी॑रं पतयि॒ष्ण्व॑र्व॒न् तव॑ चि॒त्तं वात॑ इव॒ ध्रजी॑मान् |
तव॒ शृङ्गा॑णि॒ विष्ठि॑ता पुरु॒त्रार॑ण्येष॒ज जर्भु॑राणा चरन्ति ||
A body formed for flight hast thou, O Charger; swift as the wind in motion is thy spirit. Thy horns are spread abroad in all directions: they move with restless beat in wildernesses.
A body formed for flight have you, O Charger; swift as the wind is your spirit. Your horns are spread abroad in all directions; they move with restless beat in the wildernesses.
Patayiṣṇu śarīra; cittaṃ vāta iva; śṛṅgāṇi in araṇyeṣu—Hindu Horse as mind-wind and multidirectional power. Wilderness movement: untamed aspect of cosmic vitality held within yajña-vision without being denied.
Keep a flight-ready body and wind-swift mind, while acknowledging wild energies that range outward—channel, don’t deny them.
1.163.12
उप॒ प्रागा॒च्छस॑नं वा॒ज्यर्वा॑ देव॒द्रीचा॒ मन॑सा॒ दीध्या॑नः |
अ॒जः पु॒रो नी॑यते॒ नाभि॑र॒स्यानु॑ प॒श्चात् क॒वयो॑ यन्ति रे॒भाः ||
The strong Steed hath come forward to the slaughter, pondering with a mind directed God-ward. The goat who is his kin is led before him the sages and the singers follow after.
The strong Steed has come forward to the consecration, pondering with a mind directed Godward. The goat who is his kin is led before him; the sages and the singers follow after.
Śasana approached with devadrīcā manasā dīdhyānaḥ—Hindu inner yajña: the Courser contemplates Godward. Aja as kin precedes; kavayaḥ and rebhāḥ follow—mindfulness frames the offering; wisdom and song escort the gift.
Meet hard thresholds with Godward contemplation. Let clarifying forerunners go first; keep wisdom and song in the procession.
1.163.13
उप॒ प्रागा॑त् पर॒मं यत् स॒धस्थ॒मर्वाँ॒ अच्छा॑ पि॒तरं॑ मा॒तरं॑ च |
अ॒द्या दे॒वाञ्जुष्ट॑तमो॒ हि ग॒म्या अथा शा॑स्ते दा॒शुषे॒ वार्या॑णि ||
The Steed is come unto the noblest mansion, is come unto his Father and his Mother. This day shall he approach the Gods, most welcome: then he declares good gifts to him who offers.
The Steed has come to the noblest mansion, to his Father and his Mother. This day he shall approach the Gods, most welcome; then he declares excellent gifts to the generous offerer.
Paramam sadhastham; pitaraṃ mātaraṃ ca—return to Dyāvāpṛthivī. Juṣṭatama among Devas; vāryāṇi for dāśuṣe—Hindu fulfillment: the cosmic Horse comes home, and the giver receives declared boons. Offering is homecoming to the world-parents, not a sensational end.
True dedication returns energy to its source-parents and highest home. Generosity is answered with named, excellent returns—not vague hope.