Rigveda 1.164

1.164.1

अ॒स्य वा॒मस्य॑ पलि॒तस्य॒ होतु॒स्तस्य॒ भ्राता॑ मध्य॒मो अ॒स्त्यश्न॑: | तृ॒तीयो॒ भ्राता॑ घृ॒तपृ॑ष्ठो अ॒स्यात्रा॑पश्यं वि॒श्पतिं॑ स॒प्तपु॑त्रम् ||

OF this benignant Priest, with eld grey-coloured, the brother midmost of the three is lightning. The third is he whose back with oil is sprinkled. Here I behold the Chief with seven male children.

Of this benignant Priest grey with eld, the midmost brother of the three is lightning; the third has his back oil-sprinkled. Here I behold the Chief with seven male children.

Asya vāmasya: the gracious hotṛ of cosmos—often read as Agni/Sun—with brothers as lightning and ghee-backed flame. Sapta putrāḥ evoke seven rays, metres, or ṛṣis. Dirghatamas opens by seeing the One priestly Presence in a family of powers.

Begin inquiry by noticing how one guiding presence appears as a family of functions—insight, flash, nurture, and sevenfold offspring of capacity.

1.164.2

स॒प्त यु॑ञ्जन्ति॒ रथ॒मेक॑चक्र॒मेको॒ अश्वो॑ वहति स॒प्तना॑मा | त्रि॒नाभि॑ च॒क्रम॒जर॑मन॒र्वं यत्रे॒मा विश्वा॒ भुव॒नाधि॑ त॒स्थुः ||

Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it. Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.

Seven yoke the Courser to the one-wheeled chariot; bearing seven names the single Courser draws it. Three-naved the wheel is, sound and undecaying, whereon all these worlds of being rest.

Eka-cakra ratha: the single wheel of Time/Rita with three nabhyas (past–present–future or three worlds), drawn by the one aśva of seven nāmas. All bhuvanāni rest on this undecaying wheel—classic Vedic cosmology of unified motion.

See history as one wheel with many named drives. Stable hubs (three-naved integrity) let diverse labels pull a shared journey.

1.164.3

इ॒मं रथ॒मधि॒ ये स॒प्त त॒स्थुः स॒प्तच॑क्रं स॒प्त व॑ह॒न्त्यश्वा॑: | स॒प्त स्वसा॑रो अ॒भि सं न॑वन्ते॒ यत्र॒ गवां॒ निहि॑ता स॒प्त नाम॑ ||

The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward. Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.

The seven mounted on the seven-wheeled car have seven horses drawing them. Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.

Saptāśva / sapta svasāraḥ / sapta go-nāmāni—heptads of metres, rivers, rays, or ṛṣi-voices. Multiplicity sings; names of light-cows are stored in sisterly speech.

Teams of sevenfold diversity can still sing together. Store the 'cow-names'—nourishing meanings—inside shared praise, not rivalry.

1.164.4

को द॑दर्श प्रथ॒मं जाय॑मानमस्थ॒न्वन्तं॒ यद॑न॒स्था बिभ॑र्ति | भूम्या॒ असु॒रसृ॑गा॒त्मा क्व॑ स्वि॒त् को वि॒द्वांस॒मुप॑ गा॒त् प्रष्टु॑मे॒तत् ||

Who hath beheld him as he sprang to being, seen how the boneless One supports the bony? Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it?

Who has beheld him as he sprang to being—seen how the boneless One supports the bony? Where is the blood of earth, the life, the spirit? Who may approach the one who knows, to ask it?

Anasthan supporting asthan—spirit/space bearing form. Questions of asṛk, āsu, asu probe the mystery of embodiment. Epistemic humility: approach the knower (vidvāṃsam) to ask.

Ask how invisible systems support visible structures. Seek knowers with reverence; some questions require apprenticeship, not slogans.

1.164.5

पाक॑: पृच्छामि॒ मन॒सावि॑जानन् दे॒वाना॑मे॒ना निहि॑ता प॒दानि॑ | व॒त्से ब॒ष्कयेऽधि॑ स॒प्त तन्तू॒न् वि त॑त्निरे क॒वय॒ ओत॒वा उ॑ ||

Unripe in mind, in spirit undiscerning, I ask of these the Gods’ established places; For up above the yearling Calf the sages, to form a web, their own seven threads have woven.

Unripe in mind, undiscerning in spirit, I ask of these the Gods' established places; for above the yearling Calf the sages have woven their own seven threads into a web.

Amanīṣi / avijānata—confessed unripeness. Above the vatsa (solar calf/year) kavayaḥ weave sapta tantūn—seven knowledge-threads. Inquiry begins in acknowledged not-knowing.

Admit cognitive unripeness. Above seasonal 'calves' of experience, weave deliberate threads of study into a living web.

1.164.6

अचि॑कित्वाञ्चिकि॒तुष॑श्चि॒दत्र॑ क॒वीन् पृ॑च्छामि वि॒द्मने॒ न वि॒द्वान् | वि यस्त॒स्तम्भ॒ षळि॒मा रजां॑स्य॒जस्य॑ रू॒पे किमपि॑ स्वि॒देक॑म् ||

I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge, What was that ONE who in the Unborn's image hath stablished and fixed firm these worlds' six regions.

I ask, unknowing, those who know—the sages—as one all ignorant for the sake of knowledge: What was that ONE who in the Unborn's image has fixed firm these worlds' six regions?

Seed of Advaita intuition: kim ekam, ajaṣya rūpe—the One in the Unborn's form establishing ṣaḍ urvīḥ. Śiṣya-bhāva before viduṣaḥ for jñāna's sake.

Practice beginner-mind before experts. Seek the One pattern that stabilizes your 'six regions'—whole life-space—not only fragments.

1.164.7

इ॒ह ब्र॑वीतु॒ य ई॑म॒ङ्ग वेदा॒स्य वा॒मस्य॒ निहि॑तं प॒दं वेः | शी॒र्ष्णः क्षी॒रं दु॑ह्रते॒ गावो॑ अस्य व॒व्रिं वसा॑ना उद॒कं प॒दापु॑: ||

Let him who knoweth presently declare it, this lovely Bird's securely founded station. Forth from his head the Cows draw milk, and, wearing his vesture, with their foot have drunk the water.

Let him who knows declare at once this lovely Bird's securely founded station. Forth from his head the Cows draw milk, and wearing his vesture, with their foot have drunk the water.

Suparṇa's padam—station of the lovely Bird (Sun/Atman). Go draw payaḥ from his mūrdhan; foot-drink of āpaḥ—paradox of head-milk and foot-water: knowledge flows oddly to the ready.

Locate the 'bird-station'—stable seat of insight. Expect nourishment to come from unexpected directions when you wear the right understanding.

1.164.8

मा॒ता पि॒तर॑मृ॒त आ ब॑भाज धी॒त्यग्रे॒ मन॑सा॒ सं हि ज॒ग्मे | सा बी॑भ॒त्सुर्गर्भ॑रसा॒ निवि॑द्धा॒ नम॑स्वन्त॒ इदु॑पवा॒कमी॑युः ||

The Mother gave the Sire his share of Order: with thought, at first, she wedded him in spirit. She, the coy Dame, was filled with dew prolific: with adoration men approached to praise her.

The Mother gave the Sire his share of Order; with thought at first she wedded him in spirit. She, the coy Dame, was filled with dew prolific; with adoration men approached to praise her.

Mātā grants pitṛ ṛtasya bhāgam; manasā first marriage—ideational union before manifestation. The shy śyena-nārī filled with fertile dew (vṛṣṭi/ghṛta) receives namas.

Order begins in mindful partnership. Honor the 'mothering' side of systems that quietly distributes shares of fairness before loud action.

1.164.9

यु॒क्ता मा॒तासी॑द् धु॒रि दक्षि॑णाया॒ अति॑ष्ठ॒द् गर्भो॑ वृज॒नीष्व॒न्तः | अमी॑मेद् व॒त्सो अनु॒ गाम॑पश्यद् विश्वरू॒प्यं॑ त्रि॒षु योज॑नेषु ||

Yoked was the Mother to the boon Cow's car-pole: in the dank rows of cloud the Infant rested. Then the Calf lowed, and looked upon the Mother, the Cow who wears all shapes in three directions.

Yoked was the Mother to the boon Cow's car-pole; in dank cloud-rows the Infant rested. Then the Calf lowed and looked upon the Mother—the Cow who wears all shapes in three directions.

Cloud-garbha imagery: infant (lightning/sun) in megha; viśvarūpā dhenu in three diśas. The calf's gaze on mother is recognition of source.

Recognize multiform sources that nurse you across three domains (work, home, inner life). Looking back at the Mother is wisdom, not regression.

1.164.10

ति॒स्रो मा॒तॄस्त्रीन् पितॄन् बिभ्र॒देक॑ ऊ॒र्ध्वस्त॑स्थौ॒ नेमव॑ ग्लापयन्ति | म॒न्त्रय॑न्ते दि॒वो अ॒मुष्य॑ पृ॒ष्ठे वि॑श्व॒विदं॒ वाच॒मवि॑श्वमिन्वाम् ||

Bearing three Mothers and three Fathers, single he stood erect: they never make him weary. There on the pitch of heaven they speak together in speech all-knowing but not all-impelling.

Bearing three Mothers and three Fathers, single he stood erect; they never weary him. There on heaven's pitch they speak together in speech all-knowing but not all-impelling.

Tri mātṛ / tri pitṛ borne by the eka upright one—Agni/Sun/Atman. On sānu of dyaus, sarvavid yet na viśvavāk speech: knowing more than it drives—wisdom with restraint.

Carry multiple lineages without collapse. Prefer knowing speech that doesn't compulsively force every outcome—discernment over omni-control.

1.164.11

द्वाद॑शारं न॒हि तज्जरा॑य॒ वर्व॑र्ति च॒क्रं परि॒ द्यामृ॒तस्य॑ | आ पु॒त्रा अ॑ग्ने मिथु॒नासो॒ अत्र॑ स॒प्त श॒तानि॑ विंश॒तिश्च॑ तस्थुः ||

Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order. Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.

Formed with twelve spokes, by length of time unweakened, rolls round the heaven this wheel of lasting Order. Herein established, joined in pairs, seven hundred Sons and twenty stand, O Agni.

Dvādaśāra cakra of saṃvatsara—twelve months; 720 paired sons (days/nights). Rita's wheel is time itself. Agni is addressed as witness of temporal Order.

Respect calendars as moral technology. Seven-hundred-twenty paired units remind us: sustainable order is rhythmic pairing, not constant peak.

1.164.12

पञ्च॑पादं पि॒तरं॒ द्वाद॑शाकृतिं दि॒व आ॑हु॒: परे॒ अर्धे॑ पुरी॒षिण॑म् | अथे॒मे अ॒न्य उप॑रे विचक्ष॒णं स॒प्तच॑क्रे॒ षळ॑र आहु॒रर्पि॑तम् ||

They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store. These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car.

They call him in the farther half of heaven the five-footed Sire of twelve forms, wealthy in watery store. Others say that far-seeing God is mounted on the lower seven-wheeled, six-spoked car.

Pañcapād / dvādaśākṛti pitā—year as five seasons + twelve months; alternate image of seven-wheeled six-spoked lower car. Two valid cosmological models for one Reality.

Hold multiple true models of the same system (upper/lower descriptions). Model plurality is Vedic, not confusion, when oriented to one Sire.

1.164.13

पञ्चा॑रे च॒क्रे प॑रि॒वर्त॑माने॒ तस्मि॒न्ना त॑स्थु॒र्भुव॑नानि॒ विश्वा॑ | तस्य॒ नाक्ष॑स्तप्यते॒ भूरि॑भारः स॒नादे॒व न शी॑र्यते॒ सना॑भिः ||

Upon this five-spoked wheel revolving ever all living creatures rest and are dependent. Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken.

Upon this five-spoked wheel revolving ever all living creatures rest and depend. Its axle, heavy-laden, is not heated; the nave from ancient time remains unbroken.

Pañcāra permanence: creatures depend on seasonal wheel; akṣa not overheated, nābhi unbroken from pūrva—resilient cosmic engineering.

Build load-bearing hubs that don't overheat. Ancient unbroken cores—constitutions, vows, ecological cycles—deserve protection.

1.164.14

सने॑मि च॒क्रम॒जरं॒ वि वा॑वृत उत्ता॒नायां॒ दश॑ यु॒क्ता व॑हन्ति | सूर्य॑स्य॒ चक्षू॒ रज॑सै॒त्यावृ॑तं॒ तस्मि॒न्नार्पि॑ता॒ भुव॑नानि॒ विश्वा॑ ||

The wheel revolves, unwasting, with its felly: ten draw it, yoked to the far-stretching car-pole. The Sun's eye moves encompassed by the region: on him dependent rest all living creatures.

The wheel revolves unwasting with its felly; ten draw it, yoked to the far-stretching car-pole. The Sun's eye moves encompassed by the region; on him all living creatures depend.

Daśa yoked to the pole; Sūryasya cakṣuḥ as dependent center of jīva. Unwasting (anarvā) motion of time under the solar eye.

Keep the 'sun-eye' of clear awareness at the center of dependent systems. Ten coordinated pulls beat one strained hero-axle.

1.164.15

सा॒कं॒जानां॑ स॒प्तथ॑माहुरेक॒जं षळिद् य॒मा ऋष॑यो देव॒जा इति॑ | तेषा॑मि॒ष्टानि॒ विहि॑तानि धाम॒शः स्था॒त्रे रे॑जन्ते॒ विकृ॑तानि रूप॒शः ||

Of the co-born they call the seventh single-born; the six twin pairs are called Ṛṣis, Children of Gods. Their good gifts sought of men are ranged in order due, and various in their form move for the Lord who guides.

Of the co-born they call the seventh single-born; the six twin pairs are called Rishis, children of Gods. Their good gifts sought of men are ranged in order, various in form, moving for the guiding Lord.

Saptama eka-jā; six mithuna as ṛṣis—māsa/ṛtu mysticism. Varied bhadrā gifts move for netṛ—the guiding Lord. Ordered diversity of grace.

In any cohort, honor both pair-dynamics and the unique seventh. Range gifts in order toward a guiding purpose.

1.164.16

स्त्रिय॑: स॒तीस्ताँ उ॑ मे पुं॒स आ॑हु॒: पश्य॑दक्ष॒ण्वान्न वि चे॑तद॒न्धः | क॒विर्यः पु॒त्रः स ई॒मा चि॑केत॒ यस्ता वि॑जा॒नात् स पि॒तुष्पि॒तास॑त् ||

They told me these were males, though truly females: he who hath eyes sees this, the blind discerns not. The son who is a sage hath comprehended: who knows this rightly is his father's father.

They told me these were males, though truly females; he who has eyes sees this, the blind discerns not. The son who is a sage has comprehended: who knows this rightly is his father's father.

Liṅga-paradox of cosmic powers; cakṣuṣmān vs andha. Jñāna reverses genealogy: vidvān putra becomes pituḥ pitā—wisdom seniority over birth order.

Look past inherited labels. Insight can reverse hierarchies: the clear-eyed junior may mentor the lineage that birthed them.

1.164.17

अ॒वः परे॑ण प॒र ए॒नाव॑रेण प॒दा व॒त्सं बिभ्र॑ती॒ गौरुद॑स्थात् | सा क॒द्रीची॒ कं स्वि॒दर्धं॒ परा॑गा॒त् क्व॑ स्वित् सूते न॒हि यू॒थे अ॒न्तः ||

Beneath the upper realm, above this lower, bearing her calf at foot the Cow hath risen. Witherward, to what place hath she departed? Where calves she? Not amid this herd of cattle.

Beneath the upper realm, above this lower, bearing her calf at foot the Cow has risen. Whither has she departed? Where does she calve? Not amid this herd of cattle.

Antarikṣa-roaming dhenu with vatsa—not found in ordinary goṣṭha. Transcendent nourishment calves elsewhere than the obvious herd.

Deep creativity often 'calves' off the main herd—in liminal spaces. Don't force every gestation into the obvious marketplace.

1.164.18

अ॒वः परे॑ण पि॒तरं॒ यो अ॑स्यानु॒वेद॑ प॒र ए॒नाव॑रेण | क॒वी॒यमा॑न॒: क इ॒ह प्र वो॑चद् दे॒वं मन॒: कुतो॒ अधि॒ प्रजा॑तम् ||

Who, that the father of this Calf discerneth beneath the upper realm, above the lower, Showing himself a sage, may here declare it? Whence hath the Godlike spirit had its rising?

Who, discerning the father of this Calf beneath the upper and above the lower, showing himself a sage, may declare it here? Whence has the Godlike spirit had its rising?

Ko dadarśa—who has seen the vatsasya pitāram? Whence the devatva ātmā's udaya? Origin-of-spirit question central to Asya Vāmasya.

Keep the origin question alive. Naming sources of inspiration is sage-work; refuse shallow parentage claims.

1.164.19

ये अ॒र्वाञ्च॒स्ताँ उ॒ परा॑च आहु॒र्ये परा॑ञ्च॒स्ताँ उ॑ अ॒र्वाच॑ आहुः | इन्द्र॑श्च॒ या च॒क्रथु॑: सोम॒ तानि॑ धु॒रा न यु॒क्ता रज॑सो वहन्ति ||

Those that come hitherward they call departing, those that depart they call directed hither. And what so ye have made, Indra and Soma, steeds bear as ’twere yoked to the region's car-pole.

Those that come hitherward they call departing; those that depart they call directed hither. And what you have made, Indra and Soma, steeds bear as if yoked to the region's car-pole.

Āyatīḥ / parācīḥ name-reversal—relativity of direction in cosmic motion. Indra-Soma's kṛta borne by aśvaiḥ on diśām dhūr—works hitch to world-poles.

Perspective flips labels of coming and going. Hitch achievements to wider regional poles so motion serves more than local vanity.

1.164.20

द्वा सु॑प॒र्णा स॒युजा॒ सखा॑या समा॒नं वृ॒क्षं परि॑ षस्वजाते | तयो॑र॒न्यः पिप्प॑लं स्वा॒द्वत्त्यन॑श्नन्न॒न्यो अ॒भि चा॑कशीति ||

Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge. One of the twain eats the sweet Fig-tree's fruitage; the other eating not regardeth only.

Two Birds with fair wings, knit in friendship, have found refuge in the same tree. One eats the sweet fig-tree's fruit; the other, not eating, simply looks on.

Dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣam pariṣasvajāte—summit image of jīva and sākṣin (or bhoktṛ and draṣṭā) on one aśvattha. One tastes pipala's sweetness; the other witnesses without consumption. Later Upaniṣads flower from this ṛk.

In every life share one 'tree' of circumstance: the part that consumes experience and the part that witnesses. Cultivate the watching bird so enjoyment does not become bondage.

1.164.21

यत्रा॑ सुप॒र्णा अ॒मृत॑स्य भा॒गमनि॑मेषं वि॒दथा॑भि॒स्वर॑न्ति | इ॒नो विश्व॑स्य॒ भुव॑नस्य गो॒पाः स मा॒ धीर॒: पाक॒मत्रा वि॑वेश ||

Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods, There is the Universe's mighty Keeper, who, wise, hath entered into me the simple.

Where those fine Birds hymn without cease their portion of life eternal and the sacred synods, there is the Universe's mighty Keeper, who, wise, has entered into me the simple.

Where suparṇas sing amṛta's bhāga and vidatha, there viśvasya jagataḥ nābhiḥ / gopā—the Keeper—enters the simple (pāka) seer. Grace of the cosmic guardian indwelling humility.

Keep a place of ceaseless quiet hymn inside. The 'Keeper' of meaning enters where simplicity hosts wise presence—not where cleverness alone performs.

1.164.22

यस्मि॑न् वृ॒क्षे म॒ध्वद॑: सुप॒र्णा नि॑वि॒शन्ते॒ सुव॑ते॒ चाधि॒ विश्वे॑ | तस्येदा॑हु॒: पिप्प॑लं स्वा॒द्वग्रे॒ तन्नोन्न॑श॒द्यः पि॒तरं॒ न वेद॑ ||

The, tree whereon the fine Birds eat the sweetness, where they all rest and procreate their offspring,— Upon its top they say the fig is luscious: none gaineth it who knoweth not the Father.

The tree whereon the fine Birds eat the sweetness, where they rest and procreate—upon its top they say the fig is luscious; none gains it who knows not the Father.

Vṛkṣa-top madhu inaccessible without knowing pitā—source. Enjoyment of highest fruit requires source-knowledge, not only appetite.

Peak rewards require knowing the source. Orphaned ambition cannot taste the topmost fruit; reconnect to founding purpose.

1.164.23

यद् गा॑य॒त्रे अधि॑ गाय॒त्रमाहि॑तं॒ त्रैष्टु॑भाद् वा॒ त्रैष्टु॑भं नि॒रत॑क्षत | यद् वा॒ जग॒ज्जग॒त्याहि॑तं प॒दं य इत् तद् वि॒दुस्ते अ॑मृत॒त्वमा॑नशुः ||

How on the Gāyatrī the Gāyatrī was based, how from the Triṣṭup they fashioned the Triṣṭup forth, How on the Jagatī was based the Jagatī,—they who know this have won themselves immortal life.

How on the Gayatri the Gayatri was based, how from the Trishtup they fashioned the Trishtup, how on the Jagati the Jagati was based—they who know this have won immortal life.

Chandas mysticism: metres nested in themselves—self-founded sacred measure. Ye viduḥ amṛtatvam ānaśuḥ—knowledge of formal Order yields deathlessness.

Mastery of form's self-consistency—how a discipline rests on its own deep grammar—is a path to work that outlives you.

1.164.24

गा॒य॒त्रेण॒ प्रति॑ मिमीते अ॒र्कम॒र्केण॒ साम॒ त्रैष्टु॑भेन वा॒कम् | वा॒केन॑ वा॒कं द्वि॒पदा॒ चतु॑ष्पदा॒ ऽक्षरे॑ण मिमते स॒प्त वाणी॑: ||

With Gāyatrī he measures out the praise-song, Sāma with praise-song, triplet with the Triṣṭup. The triplet with the two or four-foot measure, and with the syllable they form seven metres.

With Gayatri he measures the praise-song, Sama with praise-song, triplet with the Trishtup; the triplet with two- or four-foot measure; and with the syllable they form seven metres.

Metrical cosmogony from akṣara to sapta chandāṃsi. Speech's quantitative Order builds the hymn-world—śabda as creative measure.

Build complexity from syllables upward. Measurement literacy—knowing your 'metres'—structures creative worlds.

1.164.25

जग॑ता॒ सिन्धुं॑ दि॒व्य॑स्तभायद् रथंत॒रे सूर्यं॒ पर्य॑पश्यत् | गा॒य॒त्रस्य॑ स॒मिध॑स्ति॒स्र आ॑हु॒स्ततो॑ म॒ह्ना प्र रि॑रिचे महि॒त्वा ||

With Jagatī the flood in heaven he stablished, and saw the Sun in the Rathantara Sāman. Gāyatrī hath, they say, three brands for kindling: hence it excels in majesty and vigour.

With Jagati he established the flood in heaven and saw the Sun in the Rathantara Saman. Gayatri, they say, has three brands for kindling; hence it excels in majesty and vigour.

Jagatī grounds divya arṇa; Rathantara reveals Sūrya. Gāyatrī's three kindling sticks (samidh) explain her ojas—dawn metre as fire-birth of insight.

Different forms unlock different vistas—flood, sun, kindling. Choose the right 'metre' (method) for the revelation you need.

1.164.26

उप॑ ह्वये सु॒दुघां॑ धे॒नुमे॒तां सु॒हस्तो॑ गो॒धुगु॒त दो॑हदेनाम् | श्रेष्ठं॑ स॒वं स॑वि॒ता सा॑विषन्नो॒ ऽभी॑द्धो घ॒र्मस्तदु॒ षु प्र वो॑चम् ||

I invocate the milch-cow good for milking so that the milker, deft of hand, may drain her. May Savitar give goodliest stimulation. The caldron is made hot; I will proclaim it.

I invoke the milch-cow good for milking so the deft-handed milker may drain her. May Savitar give the goodliest stimulation. The cauldron is heated; I will proclaim it.

Duhām aspirational cow; Savitṛ's best prasava; gharma heated—declaration imminent. Readiness of speech and offering vessel.

Prepare vessel and skill before proclamation. Ask for the best stimulating conditions, then speak when the 'cauldron' is ready.

1.164.27

हि॒ङ्कृ॒ण्व॒ती व॑सु॒पत्नी॒ वसू॑नां व॒त्समि॒च्छन्ती॒ मन॑सा॒भ्यागा॑त् | दु॒हाम॒श्विभ्यां॒ पयो॑ अ॒घ्न्येयं सा व॑र्धतां मह॒ते सौभ॑गाय ||

She, lady of all treasure, is come hither yearning in spirit for her calf and lowing. May this cow yield her milk for both the Aśvins, and may she prosper to our high advantage.

She, lady of all treasure, has come yearning in spirit for her calf and lowing. May this cow yield milk for both the Ashvins, and may she prosper to our high advantage.

Viśvadhāyas come with vatsa-longing; payas for Aśvins—healing Twins—and for our bhūti. Nourishment oriented to healing powers.

Channel resources toward healing functions. Yearning connected to what we nurture (the calf) keeps wealth humane.

1.164.28

गौर॑मीमे॒दनु॑ व॒त्सं मि॒षन्तं॑ मू॒र्धानं॒ हिङ्ङ॑कृणो॒न्मात॒वा उ॑ | सृक्वा॑णं घ॒र्मम॒भि वा॑वशा॒ना मिमा॑ति मा॒युं पय॑ते॒ पयो॑भिः ||

The cow hath lowed after her blinking youngling; she licks his forehead, as she lows, to form it. His mouth she fondly calls to her warm udder, and suckles him with milk while gently lowing.

The cow has lowed after her blinking youngling; she licks his forehead as she lows to form it. Fondly she calls his mouth to her warm udder and suckles him with milk while gently lowing.

Tenderness of dhenu-vatsa: lihānā shaping the mūrdhan—love as formative power. Vedic image of grace educating the young.

Formation happens through attentive affection. Mentorship that 'licks the forehead'—precise caring contact—shapes character.

1.164.29

अ॒यं स शि॑ङ्क्ते॒ येन॒ गौर॒भीवृ॑ता॒ मिमा॑ति मा॒युं ध्व॒सना॒वधि॑ श्रि॒ता | सा चि॒त्तिभि॒र्नि हि च॒कार॒ मर्त्यं॑ वि॒द्युद् भव॑न्ती॒ प्रति॑ व॒व्रिमौ॑हत ||

He also snorts, by whom encompassed round the Cow laws as she clings unto the shedder of the rain. She with her shrilling cries hath humbled mortal man, and, turned to lightning, hath stripped off her covering robe.

He also snorts, by whom the Cow is encompassed as she clings to the rain-shedder. With shrilling cries she has humbled mortal man and, turned to lightning, stripped off her covering robe.

Encompassing bull/cloud; Cow as lightning casting vāsa—nature's revelation stripping coverings. Mortals humbled by her kriti.

Expect revelation to strip comfortable coverings. Nature's cry can humble human presumption—listen when the robe falls.

1.164.30

अ॒नच्छ॑ये तु॒रगा॑तु जी॒वमेज॑द्ध्रु॒वं मध्य॒ आ प॒स्त्या॑नाम् | जी॒वो मृ॒तस्य॑ चरति स्व॒धाभि॒रम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः ||

That which hath breath and speed and life and motion lies firmly stablished in the midst of houses. Living, by offerings to the Dead he moveth Immortal One, the brother of the mortal.

That which has breath, speed, life, and motion lies firmly established in the midst of houses. Living, by offerings to the Dead he moves—Immortal One, brother of the mortal.

Prāṇa-sattva in gṛha-madhya; amṛta brother of martya moving via offerings to the departed (pitṛ-yajña). Immortal–mortal kinship through ritual memory.

Keep living vitality at the center of households. Remembering ancestors responsibly links mortal life to an immortal thread.

1.164.31

अप॑श्यं गो॒पामनि॑पद्यमान॒मा च॒ परा॑ च प॒थिभि॒श्चर॑न्तम् | स स॒ध्रीची॒: स विषू॑ची॒र्वसा॑न॒ आ व॑रीवर्ति॒ भुव॑नेष्व॒न्तः ||

I saw the Herdsman, him who never stumbles, approaching by his pathways and departing. He, clothed with gathered and diffusive splendour, within the worlds continually travels.

I saw the Herdsman who never stumbles, approaching by his pathways and departing. Clothed in gathered and diffusive splendour, within the worlds he continually travels.

Apaśyaṃ gopām anipadyamānam—the unfailing Herdsman (Sun/Atman). Ā ca parā ca pathibhiḥ; vasānaḥ kāvyā—robed in poetic splendour, jagataḥ continuous traveler.

Track the unfailing pattern that shepherds your worlds. Continuous travel clothed in clarity beats dramatic one-off appearances.

1.164.32

य ईं॑ च॒कार॒ न सो अ॒स्य वे॑द॒ य ईं॑ द॒दर्श॒ हिरु॒गिन्नु तस्मा॑त् | स मा॒तुर्योना॒ परि॑वीतो अ॒न्तर्ब॑हुप्र॒जा निर्ऋ॑ति॒मा वि॑वेश ||

He who hath made him cloth not comprehend him: from him who saw him surely is he hidden. He, yet enveloped in his Mother's bosom, source of much life, hath sunk into destruction.

He who has made him does not comprehend him; from him who saw him surely he is hidden. Yet enveloped in his Mother's bosom, source of much life, he has sunk into destruction—or the secret.

Kartā na vijānāti; draṣṭur nihitam—maker and seer both limited. Garbhe mātuḥ, bahuprajāḥ, immersing in ninyam/destruction—mystery of immanent life-source.

Creators don't fully own what they create; observers miss the hidden. Respect the maternal depth where generative sources withdraw.

1.164.33

द्यौर्मे॑ पि॒ता ज॑नि॒ता नाभि॒रत्र॒ बन्धु॑र्मे मा॒ता पृ॑थि॒वी म॒हीयम् | उ॒त्ता॒नयो॑श्च॒म्वो॒३र्योनि॑र॒न्तरत्रा॑ पि॒ता दु॑हि॒तुर्गर्भ॒माधा॑त् ||

Dyaus is my Father, my begetter: kinship is here. This great earth is my kin and Mother. Between the wide-spread world-halves is the birth-place: the Father laid the Daughter's germ within it.

Dyaus is my Father, my begetter; kinship is here. This great earth is my kin and Mother. Between the wide-spread world-halves is the birthplace; the Father laid the Daughter's germ within it.

Dyauṣ pitā, pṛthivī mātā—foundational Vedic kinship. Between rodasi the yoni; Father places duhitur garbham—sky impregnating earth's daughter-space. Cosmic family ethics.

Claim ecological kinship: sky-father, earth-mother. Treat the fertile interval between them as sacred birthplace, not dumping ground.

1.164.34

पृ॒च्छामि॑ त्वा॒ पर॒मन्तं॑ पृथि॒व्याः पृ॒च्छामि॒ यत्र॒ भुव॑नस्य॒ नाभि॑: | पृ॒च्छामि॑ त्वा॒ वृष्णो॒ अश्व॑स्य॒ रेत॑: पृ॒च्छामि॑ वा॒चः प॑र॒मं व्यो॑म ||

I ask thee of the earth's extremest limit, where is the centre of the world, I ask thee. I ask thee of the Stallion's seed prolific, I ask of highest heaven where Speech abideth.

I ask thee of the earth's extremest limit, where the centre of the world is. I ask of the Stallion's prolific seed. I ask of highest heaven where Speech abides.

Fourfold brahmodya: antān pṛthivyāḥ, bhuvanasya nābhim, vṛṣṇo aśvasya retaḥ, paramaṃ vyoma vācaḥ. Questions preparing the next verse's answers.

Ask boundary, center, generative power, and where true speech lives. Good inquiry frames the whole field before answering.

1.164.35

इ॒यं वेदि॒: परो॒ अन्त॑: पृथि॒व्या अ॒यं य॒ज्ञो भुव॑नस्य॒ नाभि॑: | अ॒यं सोमो॒ वृष्णो॒ अश्व॑स्य॒ रेतो॑ ब्र॒ह्मायं वा॒चः प॑र॒मं व्यो॑म ||

This altar is the earth's extremest limit; this sacrifice of ours is the world's centre. The Stallion's seed prolific is the Soma; this Brahman highest heaven where Speech abideth.

This altar is the earth's extremest limit; this sacrifice of ours is the world's centre. The Stallion's prolific seed is the Soma; this Brahman is highest heaven where Speech abides.

Answers: vedi = pṛthivī-anta; yajña = nābhi; Soma = aśva-retas; brahman = vāc's parama vyoma. Ritual microcosm equals cosmic macrocosm—yajña as world-navel.

Your deliberate practice can be the 'navel' of meaning. Treat focused offering as world-centering; let refined speech host the highest.

1.164.36

५॥ स॒प्तार्ध॑ग॒र्भा भुव॑नस्य॒ रेतो॒ विष्णो॑स्तिष्ठन्ति प्र॒दिशा॒ विध॑र्मणि | ते धी॒तिभि॒र्मन॑सा॒ ते वि॑प॒श्चित॑: परि॒भुव॒: परि॑ भवन्ति वि॒श्वत॑: ||

Seven germs unripened yet are heaven's prolific seed: their functions they maintain by Viṣṇu's ordinance. Endued with wisdom through intelligence and thought, they compass us about present on every side.

Seven germs unripened yet are heaven's prolific seed; they maintain their functions by Vishnu's ordinance. Endued with wisdom through intelligence and thought, they compass us about, present on every side.

Sapta ardha-garbhāḥ under Viṣṇu's dhāman—potencies maturing by pervader's law. Medhā-manas clad, they surround (pari yanti)—immanent heptad of powers.

Live among half-ripe potentials held by a wider ordinance. Surround yourself with developing capacities guided by intelligent law.

1.164.37

६॥ न वि जा॑नामि॒ यदि॑वे॒दमस्मि॑ नि॒ण्यः संन॑द्धो॒ मन॑सा चरामि | य॒दा माग॑न् प्रथम॒जा ऋ॒तस्यादिद् वा॒चो अ॑श्नुवे भा॒गम॒स्याः ||

What thing I truly am I know not clearly: mysterious, fettered in my mind I wander. When the first-born of holy Law approached me, then of this speech I first obtain a portion.

What thing I truly am I know not clearly: mysterious, fettered in my mind I wander. When the first-born of Holy Law approached me, then of this Speech I first obtained a portion.

Nāhaṃ veda iti—radical self-unknowing. Manasā baddhaḥ; when ṛtasya prathamajā (Vāc/Agni) approaches, first bhāga of Speech is won. Identity through Law's first-born.

Admit identity fog. Authentic voice often arrives when 'first-born Law'—an ethical summons—approaches and grants a portion of true speech.

1.164.38

७॥ अपा॒ङ् प्राङे॑ति स्व॒धया॑ गृभी॒तो ऽम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः | ता शश्व॑न्ता विषू॒चीना॑ वि॒यन्ता॒ न्य१न्यं चि॒क्युर्न नि चि॑क्युर॒न्यम् ||

Back, forward goes he, grasped by strength inherent, the Immortal born the brother of the mortal Ceaseless they move in opposite directions: men mark the one, and fail to mark the other.

Back, forward goes he, grasped by inherent strength—the Immortal born brother of the mortal. Ceaseless they move in opposite directions: men mark the one and fail to mark the other.

Amṛta–martya brothers in counter-motion; humans notice one, miss the other. Dual aspect of one life-stream—visible/invisible, eating bird/watching bird echo.

Track both visible and opposite invisible movements in any process. What you fail to mark may be the immortal sibling of what you watch.

1.164.39

८॥ ऋ॒चो अ॒क्षरे॑ पर॒मे व्यो॑म॒न् यस्मि॑न् दे॒वा अधि॒ विश्वे॑ निषे॒दुः | यस्तन्न वेद॒ किमृ॒चा क॑रिष्यति॒ य इत् तद् वि॒दुस्त इ॒मे समा॑सते ||

Upon what syllable of holy praise-song, as twere their highest heaven, the Gods repose them,— Who knows not this, what will he do with praise-song? But they who know it well sit here assembled.

Upon what syllable of holy praise-song, as it were their highest heaven, the Gods repose—who knows not this, what will he do with praise-song? But they who know it well sit here assembled.

Akṣara as Gods' parama vyoma—syllable as divine rest-seat. Without knowing it, stoma is futile; knowers sattra-sit together. Primacy of foundational sound/meaning.

Find the load-bearing syllable—core word—of your practice. Without it, performance is empty; with it, community can sit assembled in truth.

1.164.40

९॥ सू॒य॒व॒साद् भग॑वती॒ हि भू॒या अथो॑ व॒यं भग॑वन्तः स्याम | अ॒द्धि तृण॑मघ्न्ये विश्व॒दानीं॒ पिब॑ शु॒द्धमु॑द॒कमा॒चर॑न्ती ||

Fortunate mayst thou be with goodly pasture, and may we also be exceeding wealthy. Feed on the grass, O Cow, at every season, and coming hitherward drink limpid water.

Fortunate be thou with goodly pasture, and may we also be exceeding wealthy. Feed on the grass, O Cow, at every season, and coming hitherward drink limpid water.

Āśīs for the Cow: suvṛkti pasture, our rayi, ṛtu-grazing, śucīḥ āpaḥ. Care for the nourisher as care for collective wealth.

Bless the sources that feed you. Seasonal care and clean water for 'the Cow'—your enabling ecosystem—is shared prosperity.

1.164.41

० गौ॒रीर्मि॑माय सलि॒लानि॒ तक्ष॒त्येक॑पदी द्वि॒पदी॒ सा चतु॑ष्पदी | अ॒ष्टाप॑दी॒ नव॑पदी बभू॒वुषी॑ स॒हस्रा॑क्षरा पर॒मे व्यो॑मन् ||

Forming the water-floods, the buffalo hath lowed, one-footed or two-footed or four-footed, she, Who hath become eight-footed or hath got nine feet, the thousand-syllabled in the sublimest heaven.

Forming the water-floods the buffalo has lowed—one-footed or two-footed or four-footed; she who has become eight-footed or nine-footed, the thousand-syllabled in the sublimest heaven.

Vāc/virāj as mahiṣī creating arṇaḥ—polymorphic foot-counts ending as sahasrākṣarā in parama vyoma. Speech as cosmic buffalo of infinite measure.

Language scales from simple steps to thousand-syllable complexity. Honor polymorphic expression aiming at the highest clarity.

1.164.42

१ तस्या॑: समु॒द्रा अधि॒ वि क्ष॑रन्ति॒ तेन॑ जीवन्ति प्र॒दिश॒श्चत॑स्रः | तत॑: क्षरत्य॒क्षरं॒ तद् विश्व॒मुप॑ जीवति ||

From her descend in streams the seas of water; thereby the world's four regions have their being, Thence flows the imperishable flood and thence the universe hath life.

From her descend in streams the seas of water; thereby the world's four regions have their being. Thence flows the imperishable flood, and thence the universe has life.

From Vāc/Cow, samudrāḥ flow; caturḥ pradíśaḥ arise; akṣara flood and viśvasya jīvana. Speech-water as ontology of directions and life.

Life-giving discourse creates directional space. Protect 'imperishable floods' of truthful speech that animate culture.

1.164.43

२ श॒क॒मयं॑ धू॒ममा॒राद॑पश्यं विषू॒वता॑ प॒र ए॒नाव॑रेण | उ॒क्षाणं॒ पृश्नि॑मपचन्त वी॒रास्तानि॒ धर्मा॑णि प्रथ॒मान्या॑सन् ||

I saw from far away the smoke of fuel with spires that rose on high o’er that beneath it. The Mighty Men have dressed the spotted bullock. These were the customs in the days aforetime,

I saw from far away the smoke of fuel with spires rising high over what lay beneath. The Mighty Men have dressed the spotted bullock. These were the customs in the days aforetime.

Dūrāt smoke-spires; śabalām ṛṣabham dressed by naraḥ—ancient customs (pūrvyāḥ dharmāḥ) of offering. Continuity of fire-rite seen from afar.

Look from afar at smoke-signals of real work. Ancient good customs—careful preparation of offerings—still instruct modernity.

1.164.44

३ त्रय॑: के॒शिन॑ ऋतु॒था वि च॑क्षते संवत्स॒रे व॑पत॒ एक॑ एषाम् | विश्व॒मेको॑ अ॒भि च॑ष्टे॒ शची॑भि॒र्ध्राजि॒रेक॑स्य ददृशे॒ न रू॒पम् ||

Three with long tresses show in ordered season. One of them sheareth when the year is ended. One with his powers the universe regardeth: Of one, the sweep is seen, but his figure.

Three with long tresses show in ordered season. One of them shears when the year is ended. One with his powers regards the universe; of one the sweep is seen, but not his figure.

Trayaḥ keśinaḥ—often Agni, Vāyu/Sun aspects—seasonal long-haired ones. Year-end shearing; one surveys viśvam; one shows vega without mūrti—apophatic power.

Track seasonal forces: harvesting, surveying, and the invisible mover known only by effects. Not every power shows a face.

1.164.45

४ च॒त्वारि॒ वाक् परि॑मिता प॒दानि॒ तानि॑ विदुर्ब्राह्म॒णा ये म॑नी॒षिण॑: | गुहा॒ त्रीणि॒ निहि॑ता॒ नेङ्ग॑यन्ति तु॒रीयं॑ वा॒चो म॑नु॒ष्या॑ वदन्ति ||

Speech hath been measured out in four divisions, the Brahmans who have understanding know them. Three kept in close concealment cause no motion; of speech, men speak only the fourth division.

Speech has been measured out in four divisions; Brahmans who have understanding know them. Three kept in close concealment cause no motion; of Speech, men speak only the fourth division.

Catvāri vāk padāni—parā, paśyantī, madhyamā, vaikharī in later grammar; here three guhā nihitā, fourth spoken. Most speech is surface; knowers know the hidden three.

Respect unspoken layers beneath talk. Skillful people know silent strata; public words are only the fourth measure.

1.164.46

५॥ इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न् | एकं॒ सद् विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ||

They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmān. To what is One, sages give many a title they call it Agni, Yama, Mātariśvan.

They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman. To what is One, sages give many a title—they call it Agni, Yama, Matarishvan.

Ekam sad viprā bahudhā vadanti—the hymn's crown: One Reality, many divine names (Indra, Mitra, Varuna, Agni, Garutmān, Yama, Mātariśvan). Hindu theological pluralism's Vedic root—not syncretic dilution but recognition of the One in Sanātana many.

Practice name-hospitality toward the One: many true titles, one ground. Diversity of sacred language need not mean fragmented reality.

1.164.47

६॥ कृ॒ष्णं नि॒यानं॒ हर॑यः सुप॒र्णा अ॒पो वसा॑ना॒ दिव॒मुत्प॑तन्ति | त आव॑वृत्र॒न् त्सद॑नादृ॒तस्यादिद् घृ॒तेन॑ पृथि॒वी व्यु॑द्यते ||

Dark the descent: the birds are golden-coloured; up to the heaven they fly robed in the waters. Again descend they from the seat of Order, and all the earth is moistened with their fatness.

Dark the descent: the birds are golden-coloured; up to heaven they fly robed in the waters. Again they descend from the seat of Order, and all the earth is moistened with their fatness.

Kṛṣṇam niyānam, harayaḥ suparṇāḥ—dark path, golden birds water-robed ascending; from ṛtasya sādanāt they return moistening pṛthivī with ghṛta. Rain-cycle as return from Rita's seat.

Cycles of withdrawal and return fertilize the field. Bring back 'fatness' from contact with Order—don't ascend without descending gifts.

1.164.48

७॥ द्वाद॑श प्र॒धय॑श्च॒क्रमेकं॒ त्रीणि॒ नभ्या॑नि॒ क उ॒ तच्चि॑केत | तस्मि॑न्त्सा॒ त्सा॒कं त्रि॑श॒ता न श॒ङ्कवो॑ ऽर्पि॒ताः ष॒ष्टिर्न च॑लाच॒लास॑: ||

Twelve are the fellies, and the wheel is single; three are the naves. What man hath understood it? Therein are set together spokes three hundred and sixty, which in nowise can be loosened.

Twelve are the fellies, and the wheel is single; three are the naves. What man has understood it? Therein are set together spokes three hundred and sixty, which in nowise can be loosened.

Dvādaśa pradhayaḥ, ekaṃ cakram, trīṇi nabhyāni, ṣaṣṭiśatā (360) araḥ—year-wheel sealed. Ko vi cacāka—who has truly understood? Time's integrity cannot be loosened casually.

Respect calendrical wholeness. Three-hundred-sixty interlocking commitments aren't casually removable without weakening the year-wheel of a life or culture.

1.164.49

८॥ यस्ते॒ स्तन॑: शश॒यो यो म॑यो॒भूर्येन॒ विश्वा॒ पुष्य॑सि॒ वार्या॑णि | यो र॑त्न॒धा व॑सु॒विद् यः सु॒दत्र॒: सर॑स्वति॒ तमि॒ह धात॑वे कः ||

That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest, Wealth-giver, treasure. finder, free bestower,—bring that, Sarasvatī, that we may drain it.

That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest—wealth-giver, treasure-finder, free bestower—bring that, Sarasvati, that we may drain it.

Sarasvatī's anantam stanam—inexhaustible breast of delight feeding vārāṇi. Rayi-dā, vasuvit, sudānu: Vāc as nourishing Goddess of flowing wisdom.

Ask the flowing wisdom-current for inexhaustible nurture of what is choicest—not junk intake. Drain only what feeds excellence.

1.164.50

९॥ य॒ज्ञेन॑ य॒ज्ञम॑यजन्त दे॒वास्तानि॒ धर्मा॑णि प्रथ॒मान्या॑सन् | ते ह॒ नाकं॑ महि॒मान॑: सचन्त॒ यत्र॒ पूर्वे॑ सा॒ध्याः सन्ति॑ दे॒वाः ||

By means of sacrifice the Gods accomplished their sacrifice: these were the earliest ordinances. These Mighty Ones attained the height of heaven, there where the Sādhyas, Gods of old, are dwelling.

By means of sacrifice the Gods accomplished their sacrifice: these were the earliest ordinances. These Mighty Ones attained heaven's height where the old Sadhyas dwell.

Yajñéna yajñám ayajanta devāḥ—gods sacrificed the sacrifice; those were prathamā dharmāḥ. Ascent to sādhya-loka. Self-offering as primordial ordinance—echoed in Puruṣa-sūkta theology.

Highest cultures 'sacrifice the sacrifice'—offer the very process to a larger good. First principles are self-giving ordinances that lift communities.

1.164.51

० स॒मा॒नमे॒तदु॑द॒कमुच्चैत्यव॒ चाह॑भिः | भूमिं॑ प॒र्जन्या॒ जिन्व॑न्ति॒ दिवं॑ जिन्वन्त्य॒ग्नय॑: ||

Uniform, with the passing days, this water mounts and fails again. The tempest-clouds give life to earth, and fires re-animate the heaven.

Uniform, with the passing days, this water mounts and fails again. The tempest-clouds give life to earth, and fires re-animate the heaven.

Samāne ūrdhva āpaḥ rise and fall with ahan; parjanya enlivens pṛthivī; agnayaḥ revive dyaus—hydrological and thermal reciprocity of worlds.

Trust reciprocal cycles: what rises falls to feed; storms enliven ground; intentional 'fires' reanimate high ideals.

1.164.52

१ दि॒व्यं सु॑प॒र्णं वा॑य॒सं बृ॒हन्त॑म॒पां गर्भं॑ दर्श॒तमोष॑धीनाम् | अ॒भी॒प॒तो वृ॒ष्टिभि॑स्त॒र्पय॑न्तं॒ सर॑स्वन्त॒मव॑से जोहवीमि ||

The Bird Celestial, vast with noble pinion, the lovely germ of plants, the germ of waters, Him who delighteth us with rain in season, Sarasvān I invoke that he may help us.

The Bird Celestial, vast of noble pinion—the lovely germ of plants, the germ of waters—him who delights us with rain in season, Sarasvan I invoke that he may help us.

Closing call to Sarasvān—divine Bird, garbha of oṣadhi and āpaḥ, seasonal rain-joy. Help (avase) sought from the winged source of vegetative and watery life.

Invoke timely, life-seeding help—the 'bird' of seasonal rightness. Seek aid that germinates both rooted work and flowing adaptability.