Verses 1, 2, 3, 4
यदक्रं॑दः प्रथ॒मं जाय॑मान उ॒द्यन्त्स॑मु॒द्रादु॒त वा॒ पुरी॑षात् । श्ये॒नस्य॑ प॒क्षा ह॑रि॒णस्य॑ बा॒हू उ॑प॒स्तुत्यं॒ महि॑ जा॒तं ते॑ अर्वन् ॥
yádákrandaḥ prathamám jā́yamāna udyántsamudrā́dutá vā púrīṣāt ǀ śyenásya pakṣā́ hariṇásya bāhū́ upastútyam máhi jātám te arvan ǁ
य॒मेन॑ द॒त्तं त्रि॒त ए॑नमायुन॒गिंद्र॑ एणं प्रथ॒मो अध्य॑तिष्ठत् । गं॒ध॒र्वो अ॑स्य रश॒नाम॑गृभ्णा॒त्सूरा॒दश्वं॑ वसवो॒ निर॑तष्ट ॥
yaména dattám tritá enamāyunagíndra eṇam prathamó ádhyatiṣṭhat ǀ gandharvó asya raśanā́magṛbhṇātsū́rādáśvam vasavo nírataṣṭa ǁ
असि॑ य॒मो अस्या॑दि॒त्यो अ॑र्व॒न्नसि॑ त्रि॒तो गुह्ये॑न व्र॒तेन॑ । असि॒ सोमे॑न स॒मया॒ विपृ॑क्त आ॒हुस्ते॒ त्रीणि॑ दि॒वि बंध॑नानि ॥
ási yamó ásyādityó arvannási tritó gúhyena vraténa ǀ ási sómena samáyā vípṛkta āhúste trī́ṇi diví bándhanāni ǁ
त्रीणि॑ त आहुर्दि॒वि बंध॑नानि॒ त्रीण्य॒प्सु त्रीण्यं॒तः स॑मु॒द्रे । उ॒तेव॑ मे॒ वरु॑णश्छंत्स्यर्व॒न्यत्रा॑ त आ॒हुः प॑र॒मं ज॒नित्रं॑ ॥
trī́ṇi ta āhurdiví bándhanāni trī́ṇyapsú trī́ṇyantáḥ samudré ǀ utéva me váruṇaśchantsyarvanyátrā ta āhúḥ paramám janítram ǁ
Welcome to one of the most enigmatic and magnificent hymns of the Rigveda. In Sūkta 163, the Ṛṣi explores the mystery of the divine horse, *Aśva* or *Arvan*, which serves as a profound symbol of life-force, the sun, breath (*prāṇa*), and the ultimate cosmic energy that bridges the earthly and the divine. In these opening verses, the Ṛṣi tracks the birth of the steed from the primordial cosmic ocean or the mysterious mist. We hear its first mighty neighing upon birth. This is not merely an animal; it is a celestial powerhouse fashioned by the gods themselves. Yama gave it, Trita harnessed it, Indra was the first to mount it, and Gandharva grasped its reins, while the Vasus shaped its form from the primal source. As we delve deeper into verses 3 and 4, the identity of the horse expands into cosmic dimensions. The Ṛṣi directly addresses the horse, revealing that it is secretly Yama, it is Āditya (the Sun), it is Trita bound by secret vows, and it is intimately linked with Soma. The verse emphasizes that the horse has a triple bondage—in heaven, in the waters, and within the ocean. These three bindings represent the three levels of existence: the physical, the subtle, and the transcendental. The Ṛṣi expresses a profound yearning to know the supreme birthplace of the steed, recognizing that its true origin lies hidden in the highest realms of Varuṇa's cosmic order.
Verse 1: When first you neighed at birth, rising from the ocean or from the mist, your wings were like an eagle's and your limbs like a deer's—a wondrous, praiseworthy birth, O Divine Steed!
Verse 2: Yama gave him, Trita harnessed him, and Indra was the first to mount him. Gandharva caught his reins, and the Vasus fashioned the horse from the primal source.
Verse 3: You are Yama, O Steed; you are Āditya; you are Trita by your secret vow. You are intimately united with Soma, and they say your three fold abodes are in heaven.
Verse 4: They say your three bindings are in heaven, three in the waters, and three within the ocean. O Steed, Varuṇa tells me your delightful forms, where they declare your supreme origin to be.
Sāyaṇa interprets these verses through both a ritualistic lens (the sacrificial horse of the Aśvamedha) and a cosmic lens, whereas Sri Aurobindo sees the horse as a vibrant symbol of *Aśva*, representing vital dynamic energy (*prāṇa*) and swift spiritual force that carries the seeker across the ocean of existence.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अक्रन्दः | akrandaḥ | you neighed, cried out |
| जायमानः | jāyamānaḥ | being born |
| समुद्रात् | samudrāt | from the ocean |
| श्येनस्य | śyenasya | of the eagle or hawk |
| हरिणस्य | hariṇasya | of the deer or antelope |
| Devanāgarī | IAST | Translation |
|---|---|---|
| यमेन | yamena | by Yama |
| त्रितः | tritaḥ | Trita (a primordial deity) |
| इन्द्रः | indraḥ | Indra (king of gods) |
| गन्धर्वः | gandharvaḥ | the celestial musician or guardian |
| वसवः | vasavaḥ | the Vasus (a class of luminous deities) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| यमः | yamaḥ | Yama (lord of cosmic order/death) |
| आदित्यः | ādityaḥ | son of Aditi, the Sun |
| त्रितः | tritaḥ | Trita |
| सोमेन | somena | with Soma (the divine juice/bliss) |
| बन्धनानि | bandhanāni | bindings, ties, abodes |
| Devanāgarī | IAST | Translation |
|---|---|---|
| बन्धनानि | bandhanāni | bindings or ties |
| अप्सु | apsu | in the waters |
| समुद्रे | samudre | in the ocean |
| वरुणः | varuṇaḥ | Varuṇa (guardian of Ṛta) |
| जनित्रम् | janítram | birthplace, origin |
Picture a magnificent celestial stallion stepping out of a glowing ocean, wearing the sun as its crown and holding the secrets of heaven, waters, and earth in its threefold bindings.
Verses 5, 6, 7, 8
इ॒मा ते॑ वाजिन्नव॒मार्ज॑नानी॒मा श॒फानां॑ सनि॒तुर्नि॒धाना॑ । अत्रा॑ ते भ॒द्रा र॑श॒ना अ॑पश्यमृ॒तस्य॒ या अ॑भि॒रक्षं॑ति गो॒पाः ॥
imā́ te vājinnavamā́rjanānīmā́ śaphā́nām sanitúrnidhā́nā ǀ átrā te bhadrā́ raśanā́ apaśyamṛtásya yā́ abhirákṣanti gopā́ḥ ǁ
आ॒त्मानं॑ ते॒ मन॑सा॒राद॑जानाम॒वो दि॒वा प॒तयं॑तं पतं॒गं । शिरो॑ अपश्यं प॒थिभिः॑ सु॒गेभि॑ररे॒णुभि॒र्जेह॑मानं पत॒त्रि ॥
ātmā́nam te mánasārā́dajānāmavó divā́ patáyantam pataṃgám ǀ śíro apaśyam pathíbhiḥ sugébhirareṇúbhirjéhamānam patatrí ǁ
अत्रा॑ ते रू॒पमु॑त्त॒मम॑पश्यं॒ जिगी॑षमाणमि॒ष आ प॒दे गोः । य॒दा ते॒ मर्तो॒ अनु॒ भोग॒मान॒ळादिद्ग्रसि॑ष्ठ॒ ओष॑धीरजीगः ॥
átrā te rūpámuttamámapaśyam jígīṣamāṇamiṣá ā́ padé góḥ ǀ yadā́ te márto ánu bhógamā́naḷā́dídgrásiṣṭha óṣadhīrajīgaḥ ǁ
अनु॑ त्वा॒ रथो॒ अनु॒ मर्यो॑ अर्व॒न्ननु॒ गावोऽनु॒ भगः॑ क॒नीनां॑ । अनु॒ व्राता॑स॒स्तव॑ स॒ख्यमी॑यु॒रनु॑ दे॒वा म॑मिरे वी॒र्यं॑ ते ॥
ánu tvā rátho ánu máryo arvannánu gā́vó’nu bhágaḥ kanī́nām ǀ ánu vrā́tāsastáva sakhyámīyuránu devā́ mamire vīryám te ǁ
In this central movement, the Ṛṣi draws closer to the physical and subtle reality of the horse, inspecting its body as a map of the universe. We hear of the cleansing instruments, the places where its hooves strike, and the golden reins watched over by the guardians of *Ṛta* (Cosmic Truth). The Ṛṣi uses deep meditative insight to perceive the inner spirit of the horse flying across the sky like a wondrous bird, moving along dust-free, auspicious paths without tiring. The poetry deepens in verse 7 as the Ṛṣi beholds the supreme form of the steed near the pastures of the divine cow, capturing the moment when a mortal worshipper fully connects with the horse's vital power and enjoys its bounty. By verse 8, the entire cosmos joins the procession: chariots, heroic men, cattle, maidens, warrior bands, and even the gods themselves acknowledge and measure the immense heroic might of the divine horse. Every element of creation falls in behind this great leader of spiritual ascent.
Verse 5: Here are your cleansings, O Swift One; here are the resting places for your hooves. Here I have seen your auspicious reins, which the guardians of cosmic order protect.
Verse 6: With my mind I perceived your soul from afar, flying across the sky like a bird. I saw your head moving along dustless, auspicious pathways, panting in flight.
Verse 7: Here I beheld your supreme form, striving for vigor at the station of the cow. When a mortal enjoys your bounty, you devour and awaken the healing plants.
Verse 8: Chariots follow you, valiant men follow you, O Steed; cattle follow you, and the fortune of maidens follows you. Bands of companions enter your friendship, and the gods measure your heroic might.
Traditional commentators like Sāyaṇa explain these lines through the practical rituals of the horse sacrifice, noting how the horse is cleaned, fed, and honored. Spiritual commentators view this as the inner awakening where the seeker's mind beholds the soaring vital energy of the soul.
| Devanāgarī | IAST | Translation |
|---|---|---|
| वाजिन् | vājin | O steed, possessing vigor or speed |
| अवमार्जनानि | avamārjanāni | cleansings, brushings |
| शफानाम् | śaphānām | of the hooves |
| रशनाः | raśanāḥ | reins, tethers |
| ऋतस्य | ṛtasya | of Ṛta, cosmic truth and order |
| Devanāgarī | IAST | Translation |
|---|---|---|
| आत्मानम् | ātmānam | soul, essence |
| मनसा | manasā | with the mind |
| पतयन्तम् | patayantam | flying |
| पतङ्गम् | pataṅgam | bird, sun-bird |
| अरेणुभिः | areṇubhiḥ | dustless |
| Devanāgarī | IAST | Translation |
|---|---|---|
| रूपम् | rūpam | form, appearance |
| उत्तमम् | uttamam | highest, supreme |
| पदे गोः | pade goḥ | at the footprint/station of the cow |
| मर्तः | martaḥ | mortal man |
| ओषधीः | oṣadhīḥ | herbs, plants |
| Devanāgarī | IAST | Translation |
|---|---|---|
| रथः | rathaḥ | chariot |
| मर्यः | maryaḥ | young man, hero |
| गावः | gāvaḥ | cows, rays of light |
| सख्यम् | sakhyam | friendship |
| वीर्यम् | vīryam | heroic power, valor |
Visualize a meditating seer closing his eyes and watching a golden, dustless bird-steed soaring through the sky while the entire universe marches joyfully in its wake.
Verses 9, 10, 11, 12, 13
हिर॑ण्यशृं॒गोऽयो॑ अस्य॒ पादा॒ मनो॑जवा॒ अव॑र॒ इंद्र॑ आसीत् । दे॒वा इद॑स्य हवि॒रद्य॑माय॒न्यो अर्वं॑तं प्रथ॒मो अ॒ध्यति॑ष्ठत् ॥
híraṇyaśṛṅgó’yo asya pā́dā mánojavā ávara índra āsīt ǀ devā́ ídasya havirádyamāyanyó árvantam prathamó adhyátiṣṭhat ǁ
ई॒र्मांता॑सः॒ सिलि॑कमध्यमासः॒ सं शूर॑णासो दि॒व्यासो॒ अत्याः॑ । हं॒सा इ॑व श्रेणि॒शो य॑तंते॒ यदाक्षि॑षुर्दि॒व्यमज्म॒मश्वाः॑ ॥
īrmā́ntāsaḥ sílikamadhyamāsaḥ sám śū́raṇāso divyā́so átyāḥ ǀ haṃsā́ iva śreṇiśó yatante yádā́kṣiṣurdivyámájmamáśvāḥ ǁ
तव॒ शरी॑रं पतयि॒ष्ण्व॑र्व॒न्तव॑ चि॒त्तं वात॑ इव॒ ध्रजी॑मान् । तव॒ शृंगा॑णि॒ विष्ठि॑ता पुरु॒त्रार॑ण्येषु॒ जर्भु॑राणा चरंति ॥
táva śárīram patayiṣṇvárvantáva cittám vā́ta iva dhrájīmān ǀ táva śṛ́ṅgāṇi víṣṭhitā purutrā́raṇyeṣu járbhurāṇā caranti ǁ
उप॒ प्रागा॒च्छस॑नं वा॒ज्यर्वा॑ देव॒द्रीचा॒ मन॑सा॒ दीध्या॑नः । अ॒जः पु॒रो नी॑यते॒ नाभि॑र॒स्यानु॑ प॒श्चात्क॒वयो॑ यंति रे॒भाः ॥
úpa prā́gācchásanam vājyárvā devadrī́cā mánasā dī́dhyānaḥ ǀ ajáḥ puró nīyate nā́bhirasyā́nu paścā́tkaváyo yanti rebhā́ḥ ǁ
उप॒ प्रागा॑त्पर॒मं यत्स॒धस्थ॒मर्वाँ॒ अच्छा॑ पि॒तरं॑ मा॒तरं॑ च । अ॒द्या दे॒वाञ्जुष्ट॑तमो॒ हि ग॒म्या अथा शा॑स्ते दा॒शुषे॒ वार्या॑णि ॥
úpa prā́gātparamám yátsadhásthamárvām̐ ácchā pitáram mātáram ca ǀ adyā́ devā́ñjúṣṭatamo hí gamyā́ áthā́ śāste dāśúṣe vā́ryāṇi ǁ
The final movement of the Sūkta reaches a breathtaking crescendo. The horse is described with golden horns, iron hooves, and swiftness like the mind itself, with Indra serving as its steadfast companion. The heavenly steeds race forward in orderly lines like migrating swans, demonstrating their divine movement across the celestial expanse. In verse 11, the Ṛṣi speaks directly to the magnificent body and wind-swift mind of the horse, whose majestic crests or manes scatter wildly as it roams the vast forests. Finally, in verses 12 and 13, the journey culminates. The steed approaches the place of sacrifice, guided by a divine mind, preceded by the unborn primal essence, and followed by devoted singers and sages. It reaches the supreme, highest abode, uniting fully with the divine parents of the cosmos. Most auspicious among the gods, the steed arrives to grant all precious boons and treasures to the generous worshipper who offers praise.
Verse 9: With golden horns and iron hooves, swift as the mind, Indra was his lower companion. The gods came to partake of his oblation, for he was the first who mounted the steed.
Verse 10: Broad-shouldered, slender-waisted, exhilarating, and heavenly are these swift steeds. Like swans in ordered rows they strive when the horses launch upon their heavenly course.
Verse 11: Your body, O Steed, is ever ready to fly; your mind is swift as the wind. Your manifold manes stream far and wide as you roam wildly through the forests.
Verse 12: The swift steed has approached the place of sacrifice, with a mind turned toward the gods. The unborn leads the way in front, and behind him follow the inspired poets and chanters.
Verse 13: The steed has reached the highest supreme station, heading toward his father and mother. Today may he, most welcomed by the gods, arrive for us and bestow all desirable treasures upon the pious worshipper!
Sāyaṇa explains the horse's arrival at the *śasana* (place of sacrifice) as the ritual culmination of the Aśvamedha. Modern and spiritual interpretations see this as the soul's triumphant return to its divine source, uniting heaven and earth within the awakened consciousness.
| Devanāgarī | IAST | Translation |
|---|---|---|
| हिरण्यशृङ्गः | hiraṇya-śṛṅgaḥ | golden-horned |
| अयो अस्य पादाः | ayo asya pādāḥ | his feet/hooves are of iron |
| मनोजवाः | mano-javāḥ | swift as the mind |
| इन्द्रः | indraḥ | Indra |
| हविः | haviḥ | oblation, offering |
| Devanāgarī | IAST | Translation |
|---|---|---|
| ईर्मांतासः | īrmāntāsaḥ | broad-shouldered |
| सिलिकमध्यमासः | silika-madhyamāsaḥ | slender-waisted |
| शूरणासः | śūraṇāsaḥ | exhilarating, joyous |
| हंसाः इव | haṃsāḥ iva | like swans |
| श्रेणिषः | śreṇiśaḥ | in rows, orderly files |
| Devanāgarī | IAST | Translation |
|---|---|---|
| शरीरम् | śarīram | body |
| पतयिष्णु | patayiṣṇu | flying, eager to soar |
| चित्तम् | cittam | mind, thought |
| वातः इव | vātaḥ iva | like the wind |
| अरण्येषु | araṇyeṣu | in the forests |
| Devanāgarī | IAST | Translation |
|---|---|---|
| शसनम् | śasanam | place of slaughter/sacrifice |
| देवद्रीचा | devadrīcā | facing the gods, divine-minded |
| अजः | ajaḥ | the unborn, or the goat leading |
| कवयो | kavayo | seers, poets |
| रेभाः | rebhāḥ | praisers, chanters |
| Devanāgarī | IAST | Translation |
|---|---|---|
| परमम् | paramam | supreme, highest |
| सधस्थम् | sadhastham | abode, dwelling place |
| पितरम् मातरम् च | pitaram mātaram ca | father and mother (heaven and earth) |
| जुष्टतमः | juṣṭatamaḥ | most pleasing, most welcomed |
| वार्याणि | vāryāṇi | choice treasures, boons |
Picture a majestic white horse with golden horns and iron hooves flying like a swan into the highest heavens, joyfully greeted by heaven and earth to shower blessings upon humanity.