RV 10.170
ṛṣi: vibhrāṭ saurya; devatā: sūrya; chanda: jagatī, 4 vistāra paṅkti

vibhrā́ḍ bṛhát pibatu somiyám mádhu
ā́yur dádhad yajñápatāv ávihrutam
vā́tajūto yó abhirákṣati tmánā
prajā́ḥ pupoṣa purudhā́ ví rājati 10.170.01

1
MAY the Bright God drink glorious Soma−mingled meath, giving the sacrifice’s lord uninjured life; He who, wind−urged, in person guards our offspring well, hath nourished them with food and shines o’er many a land.

Interpretation:
“The shining wide, vibhrāj, the Vast, bṛhad, should drink the Honey of Soma, pibatu somyam madhu, establishing the Life-Force in the Lord of the Sacrifice, āyur dadhad yajñapatāv avihrutam, which is unbroken and unbent.
He who is swift like the Wind, vātajūto yaḥ, protects [all] by his own Self, abhirakṣati tmanā, making the offspring born in time and projected to the future grow, prajāḥ pupoṣa, ruling all in detail of their manifestation, purudā vi rājati.

Vocabulary:
vibhrāj, 2 mfn. (nom. ṭ) shining , splendid , luminous RV.; m. (with saurya) N. of the author of RV. x , 170 Anukr.
avita-, ppp from av, to protect, to nourish.
vāta-jūta, mfn. wind-driven, swift as wind RV. AV.
purudhā, ind , variously , frequently RV. AV.; -pratīka (-dha-) mfn. appearing variously RV.
avihruta, mfn. unbent , unbroken RV. v , 66 , 2 and x , 170 , 1; AV. vi , 26 , 1.

vibhrā́ḍ br̥hát súbhr̥taṃ vājasā́tamaṃ
dhárman divó dharúṇe satyám árpitam
amitrahā́ vr̥trahā́ dasyuhántamaṃ
jyótir jajñe asurahā́ sapatnahā́ 10.170.02

2
Radiant, as high Truth, cherished, best at winning strength, Truth based upon the statute that supports the heavens,
He rose, a light, that kills Vrtras and enemies, best slayer of the Dasyus, Asuras, and foes.

Interpretation:
“The truth is rendered, satyam arpitam, in the upholding of Heaven, dharman divo dharuṇe, shining all over, vibhrāṭ, the Vastness well maintained, bṛhat subhṛtam, bestowing upon us the most of luminous strength, vājasātamam.
Destroying all unfriendly spirits, Vritras and Dasyus, amitrahā vṛtrahā, dasyuhantamam, the light was born, jyotir jajñe, striking Asuras and all enemies, asurahā sapatnahā!

Vocabulary:
subhṛta, mfn. well borne or maintained, well cherished or protected RV.
vājasā-tama, mfn. Superl. from vāja-san, most bestowing or winning, realizing the strength;

idáṃ śréṣṭhaṃ jyótiṣāṃ jyótir uttamáṃ
viśvajíd dhanajíd ucyate br̥hát
viśvabhrā́ḍ bhrājó máhi sū́riyo dr̥śá
urú paprathe sáha ójo ácyutam 10.170.03

3
This light, the best of lights, supreme, all−conquering, winner of riches, is exalted with high laud. All−lighting, radiant, mighty as the Sun to see, he spreadeth wide unfailing victory and strength.

Interpretation:
“This supreme light is the best of all lights, idáṃ śréṣṭhaṃ jyótiṣāṃ jyótir uttamám, the all-conquering, viśvajíd, Victor of the riches, dhanajíd, is spoken of as the Vast, ucyate br̥hát.
The all-illuminating flame, viśvabhrā́ḍ bhrājó, as the Great Sun to see, máhi sū́riyo dr̥śe, spread vast his power and deathless strength, urú paprathe sáha ójo ácyutam.”

Vocabulary:
bhrājas, n. sparkling , flashing , glittering , lustre , brilliance RV. VS. Br.
sahas, mfn. powerful , mighty , victorious (superl. tama) RV.
ojas, n. (vaj , or uj; cf. ugra) , bodily strength , vigour , energy , ability , power RV. AV. TS. AitBr. MBh. &c.; vitality (the principle of vital warmth and action throughout the body) Suśr. &c.

vibhrā́jañ jyótiṣā súvar
ágacho rocanáṃ diváḥ
yénemā́ víśvā bhúvanāni ā́bhṛtā
viśvákarmaṇā viśvádeviyāvatā 10.170.04

4
Beaming forth splendour with thy light, thou hast attained heaven’s lustrous realm. By thee were brought together all existing things, possessor of all Godhead, All−effecting God.

Interpretation:
“Svar flaming vast with light, vibhrā́jañ jyótiṣā súvar, you have reached the luminous realm of Heaven, ágacho rocanáṃ diváḥ, by whom all these worlds were brought into being, yénemā́ víśvā bhúvanāni ā́bhṛtā, who is the Maker of Universe, viśvákarmaṇā, and the Lord of all Universal Godheads, viśvádeviyāvatā.”
It is a direct definition of Svar, the world between the lower hemisphere and the Supermind. It is on the level of the Overmind, which is central to the world of Svar, that the Universe is shaped and all the Universal Gods dwell, viśvákarmaṇā viśvádeviyāvatā.

Vocabulary:
vibhrājate (ep. also P.), to shine forth, be bright or radiant RV. &c. &c.; to shine through (acc.) RV. AV.
viśvadevyā-vat, mfn., relating or dear to all gods RV. VS. &c.

RV 10.158
ṛṣi: cakṣu saurya; devatā: sūrya; chanda: gāyatrī

sū́riyo no divás pātu vã́to antárikṣã́t
agnír naḥ pā́rthivebhiyaḥ 10.158.01
1
MAY Surya guard us out of heaven, and Vata from the firmament,
And Agni from terrestrial spots.

Interpretation:
“Surya should fill and keep us against or free from the Heaven, sū́riyo no divás pātu, Vata against the Antariksha, vāto antárikṣāt, Agni against the earthly movements, agnír naḥ pā́rthivebhyaḥ.”
The idea that Sūrya is to fill us in and thus protect against the universal movements in Heaven, whereas Vāta, the Divine Life Energy should fill us and thus keep us protected against the Life regions, and the Divine Power dwelling in the material universe, Agni, should keep us protected against the influences coming from the physical universe, is the idea of a completed sacrifice, where Agni, Vāta (or Vāyu) and Sūrya are totally united, support thus the being from within against all possible un-divine or anti-divine movements in Nature.

jóṣā savitar yásya te háraḥ śatáṃ savā́m̐ árhati
pāhí no didyútaḥ pátantyāḥ 10.158.02

2
Thou Savitar whose flame deserves hundred libations, be thou pleased:
From failing lightning keep us safe.

Interpretation:
“Happy is the one, O Savitar, joṣā savitar, who has the flame of yours, yasya te haras, which deserves hundred oblations, śatam savān arhati!
Protect us from the falling lightning, pāhi no didyutaḥ patantyāḥ”.

Vocabulary:
joṣa, m. ( juṣ) satisfaction, approval, pleasure RV. i , 120 , 1 ; joṣamā, or anuj-, ‘according to one’s pleasure , to one’s satisfaction’ RV.; (am) ind. (g. svar-ādi) according to one’s wish or liking RV.
sava m. (fr. sū) one who sets in motion or impels, an instigator, stimulator, commander VS. ŚBr.; m. the sun (cf. savitṛ) L.; setting in motion, vivification, instigation , impulse , command , order (esp. applied to the activity of Savitṛ; dat. savāya, ‘for setting in motion’) RV. AV. VS. TBr.; N. of partic. initiatory rites, inauguration , consecration Br.; any sacrifice MBh.
haras, n. a grasp , grip AV.; a draught , drink , beverage RV. AV.; flame, fire (accord. to some also ‘anger’, ‘fury’) ib.
didyut, mfn. shining , glittering RV. vii , 6 , 7; f. an arrow , missile , thunderbolt of Indra RV.; flame ib. vi , 66 , 10

cákṣur no deváḥ savitā́
cákṣur na utá párvataḥ
cákṣur dhātā́ dadhātu naḥ 10.158.03

3
May Savitar the God, and may Parvata also give us sight;
May the Creator give us sight.

Interpretation:
“The Sight for us, God Savitar, cakṣur no devaḥ savitā, the Sight for us the higher region, cakṣur na uta parvataḥ, the Sight for us the Holder should establish (uphold), cakṣur dhātā dadhātu naḥ!”

Vocabulary:
parvata, mfn. (fr. parvan cf. Pāṇ. 5-2 , 122 Vārtt. 10 Pat.) knotty, rugged (said of mountains) RV. AV.; (according to ĀpŚr. Sch. = parutka, parva-vat) m. a mountain, mountain-range, height, hill, rock (often personified ; ifc. f. ā) RV. &c. &c. the number 7 (from the 7 principal mountain-ranges) Sāryas. a fragment of rock , a stone (adrayaḥ-parvatāḥ , the stones for pressing Soma) RV.

cákṣur no dhehi cákṣuṣe cákṣur vikhyaí tanū́bhiyaḥ
sáṃ cedáṃ ví ca paśyema 10.158.04

4
Give sight unto our eye, give thou our bodies sight that they may see:
May we survey, discern this world.

Interpretation:
“Establish/hold our sight/eye for [the divine] Sight to see, cakṣur no dhehi cakṣuṣe, create for us the bodies to perceive this Vision, cakṣur vikhyai tanūbhyaḥ!
May we see This [manifestation] in its totality and in detail, sam cedam vi ca paśyema.”

Vocabulary:
vikhyā, P. -khyāti (Ved. inf. vikhye Pāṇ. 3-4 , 11 ; vi-khyai RV. x , 158 , 4) , to look about , look at , view , see , behold RV. ŚBr.; to shine , shine upon , lighten , illumine RV. AV.

susaṃdŕ̥śaṃ tuvā vayám práti paśyema sūriya
ví paśyema nr̥cákṣasaḥ 10.158.05

5
Thus, Surya, may we look on thee, on thee most lovely to behold,
See clearly with the eyes of men.

Interpretation:
“May we see you directly, O Surya, tvā vayaṃ prati paśyema sūrya, who is perfect in his vision, susaṃdṛśam; may we see all of you in detail with the sight of our souls, vi paśyema nṛcakṣasaḥ.”

Vocabulary:
nṛcakṣas mfn. beholding or watching men (said of gods) RV. AV. VS. TS.; looking after men i.e. leading or guiding them (as a Rishi) RV. iii. 53 , 9

RV 10.149
ṛṣi: arcana hairaṇyastūpa; devatā: savitā: chanda: triṣṭup

savitā́ yantraíḥ pr̥thivī́m aramṇād
askambhané savitā́ dyā́m adr̥ṃhat
áśvam ‘vādhukṣad dhúnim antárikṣam
atū́rte baddháṃ savitā́ samudrám 10.149.01

1
SAVITAR fixed the earth with bands to bind it, and made heaven steadfast where no prop supported. Savitar milked, as ’twere a restless courser, air, sea bound fast to what no foot had trodden.

Interpretation:
“The Lord Savitar by his restraining forces, savitā́ yantraíḥ, has fixes the Earth, pr̥thivī́m aramṇād, and Heaven made here steady without a pillar, askambhané savitā́ dyā́m adṛṃhat.
As if from [his] Swiftness he milked the roaring Antariksha, Space between Heaven and Earth, áśvam ‘vādhukṣad dhúnim antárikṣam, and in the Abyss he tied and fixed the Ocean, atū́rte baddháṃ savitā́ samudrám.”

Vocabulary:
yantra, n. any instrument for holding or restraining or fastening , a prop , support , barrier RV. &c. &c.; a fetter , band , tie , thong , rein , trace Mn. MBh.; restraint , force (-eṇa ind. forcibly , violently) MW.
ram 1.A. (Dhātup. xx , 23) ramate (Ved. also P. ramati or ramṇāti pf. rarāma MBh. ; reme Br. &c.) to stop , stay , make fast , calm , set at rest (P. ; esp. pres. ramṇāti) RV. VS. (P.A.)to delight, make happy, enjoy carnally MBh. Hariv. Śukas.; (A.) to stand still, rest, abide, like to stay with (loc. or dat.) RV. &c. &c.
askambhana, n. no pillar or support [‘having no pillar or support’, the ether] RV. x , 149 , 1.
dhuni, mfn. roaring , sounding , boisterous (the Maruts , rivers , the Soma &c.) RV. VS. TAr.; m. N. of a demon slain by Indra RV.
atūrta, [RV. viii , 99 , 7] [RV.] mfn. not outrun, not outdone , not obstructed , unhurt; (a-tūrtam}) n. illimited space RV. x , 149 , 1.

yátrā samudrá skabhitó ví aúnad
ápāṃ napāt savitā́ tásya veda
áto bhū́r áta ā útthitaṃ rájo
áto dyā́vāpr̥thivī́ aprathetām 10.149.02

2
Well knoweth Savitar, O Child of Waters, where ocean, firmly fixt, o’erflowed its limit.
Thence sprang the world, from that uprose the region: thence heaven spread out and the wide earth expanded.

Interpretation:
“Where the Ocean fixed springs out, yátrā samudrá skabhitó ví aúnad, O Son of Waters, ápāṃ napāt, Savitar knows that, savitā́ tásya veda!
From this came the Becoming, áto bhū́r, from this arose the Space, áta ā útthitaṃ rájo, from this the Earth and Heaven spread [their wings], áto dyā́vāpr̥thivī́ aprathetām!”
Vocabulary:
ud 2 or und cl. 7. P. unatti (RV. v , 85 , 4): cl. 6. P. undati (Dhātup. xxix , 20); to flow or issue out , spring (as water); to wet , bathe RV. AV. ŚBr.

paścédám anyád abhavad yájatram
ámartiyasya bhúvanasya bhūnā́
suparṇó aṅgá savitúr garútmān
pū́rvo jātáḥ sá u asyā́nu dharma 10.149.03

3
Then, with a full crowd of Immortal Beings, this other realm came later, high and holy. First, verily, Savitar’s strong−pinioned Eagle was born: and he obeys his law for ever.

Interpretation:
“Then this another[world] was born, that of the Sacrifice, paścédám anyád abhavad yájatram! By the abundance of Immortal World, ámartiyasya bhúvanasya bhūnā́!
The Eagle with the perfect wings indeed of Savitar was born first, suparṇó aṅgá savitúr garútmān pū́rvo jātáḥ, [perfectly] following his Law, sá u asyā́nu dharma.”

Vocabulary:
paśca, mfn. hinder, later, western , [only ibc. or ind. = paścā, -cāt Pāṇ. 5-3 , 33. Cf. uc-ca, nI-ca]
bhuman, m. abundance , plenty , wealth , opulence , multitude , majority RV. &c. &c. (ifc. filled with Mcar. ; bhumnā ind. generally , usually Ka1v. Rājat. ; bhūnā ind. plentifully, abundantly RV.)
aṅga, ind. a particle implying attention , assent or desire , and sometimes impatience , it may be rendered , by well indeed , true , please , rather quick; kimaṅga, how much rather!

gā́va ‘va grā́maṃ yū́yudhir ‘va áśvān
vāśréva vatsáṃ sumánā dúhānā
pátir ‘va jāyā́m abhí no ní etu
dhartā́ diváḥ savitā́ viśvávāraḥ 10.149.04

4
As warriors to their steeds, kine to their village, as fond milk giving cows approach their youngling, As man to wife, let Savitar come downward to us, heaven’s bearer, Lord of every blessing.

Interpretation:
“As cows [return] to village, gā́va iva grā́maṃ, warriors to horses, yū́yudhir ‘va áśvān, as if a calf to its mother full of milk and happy, vāśréva vatsáṃ sumánā dúhānā, as if the husband to his wife, pátir ‘va jāyā́m, to us should he come down, abhí no ní etu, the Holder of Heaven, Lord Savitar, bearing all the blessings, dhartā́ diváḥ savitā́ viśvávāraḥ.”

Vocabulary:
vāśra, mfn. roaring , lowing , howling , thundering , sounding , whistling &c. RV. BhP.; f. (scil. dhenu) a lowing cow , any cow RV. AV. (also written vāsrā)

híraṇyastūpaḥ savitar yáthā tvā
āṅgirasó juhuvé vā́je asmín
evā́ tvā́rcann ávase vándamānaḥ
sómasyevāṃśúm práti jāgarāhám 10.149.05

5
Like the Angirasa Hiranyastupa, I call thee, Savitar, to this achievement: So worshipping and lauding thee for favour I watch for thee as for the stalk of Soma.

Interpretation:
“O Savitar, as Hiranyastupa Agnirasa did, in this conquest, I call you, híraṇyastūpaḥ savitar yáthā tvā āṅgirasó juhuvé vā́je asmín.
Thus aspiring towards You in adoration, evā́ tvā́rcann ávase vándamānaḥ, as if awaking to the taste of Soma, sómasyevāṃśúm práti jāgarāhám.”
Vocabulary:
jāgṛ, 2. –garti (cf. Pāṇ. 6-1 , 192) to be awake or watchful RV. AV. &c.; to watch over , be attentive to or intent on , care for , provide , superintend (with loc. or loc. with adhi) RV. AV. &c.; (with acc. Caurap.) (said of fire) to go on burning AV.

RV 10. 139
ṛṣi: viśvāvasu devagandharva; devatā: savitā, 4-6 viśvāvasu devagandharva
(ātmastuti); chanda: triṣṭup

sū́ryaraśmir hárikeśaḥ purástāt
savitā́ jyótir úd ayām̐ ájasram
tásya pūṣā́ prasavé yāti vidvā́n
sampáśyan víśvā bhúvanāni gopā́ḥ 10.139.01
1
SAVITAR, golden−haired, hath lifted eastward, bright With the sunbeams, his eternal lustre; He in whose energy wise Pusan marches, surveying all existence like a herdsman.

Interpretation:
“With the Ray of Sūrya and the hair of Hari (or Gold), sū́ryaraśmir hárikeśaḥ, forward goes the Lord Savitar, purástāt savitā́ , up is rising the Light eternal, jyótir úd ayān ájasram.
It is in his advance that the Lord Pūṣan moves knowing, tásya pūṣā́ prasavé yāti vidvā́n, seeing all the becomings, [as] the Herdsman, sampáśyan víśvā bhúvanāni gopā́ḥ.”

Here the relation of Savitar and Pushan are depicted. Savitar himself becomes a movement in manifestation, known as Pushan, growing within with his power of light, knowing all and seeing all.

Vocabulary:
sūryaraśmi, m. a sunbeam Mn. v , 133; mfn. having the rays of the sun RV. VS.
harikeśa, mfn. fair-headed RV. VS. MBh.; m. N. of one of the 7 principal rays of the sun VP.; of Savitṛ RV.; of Shiva MBh.
ajasram, mfn. ( jas) , not to be obstructed , perpetual RV. &c.; (am [gaṇa svar-ādi, &c.] or eṇa [RV. vi , 16 , 45]) , ind. perpetually , for ever , ever.

nr̥cákṣā eṣá divó mádhya āsta
āpaprivā́n ródasī antárikṣam
sá viśvā́cīr abhí caṣṭe ghr̥tā́cīr
antarā́ pū́rvam áparaṃ ca ketúm 10.139.02

2
Beholding men he sits amid the heaven filling the two world−halves and air’s wide region. He looks upon the rich far−spreading pastures between the eastern and the western limit.

Interpretation:
“With his eyes fixed upon the soul man, nr̥cákṣā eṣá, he sits within the Heaven, divó mádhya āsta, having filled with his presence Heaven and Earth and Space between, āpaprivā́n ródasī antárikṣam.
He oversees all movements in the Universe, sá viśvā́cīr abhí caṣṭe, which are of mental clarity, ghṛtā́cīr, within the first and the last perception of the World, antarā́ pū́rvam áparaṃ ca ketúm.”

It is a very psychological description of the Lord Savitar, of what is actually happening within his own perception. His inner gaze is fixed upon the heroic souls of men, involved in manifestation, but his presence occupies the whole world, both mental and physical existence and the vital regions. Thus He can see all the movements in the Universe, which rise from mental clarity, for these are subtly related to and generated by the soul, on which he fixed his gaze. Thus he can follow the perception of all the creatures from their first to their last movement.

Vocabulary:
nṛcakṣas, mfn. beholding or watching men (said of gods) RV. AV. VS. TS.; looking after men i.e. leading or guiding them (as a Rishi) RV. iii. 53 , 9; m. ‘waiting for men’, a Rākṣasa Pāṇ 2-4 , 54 Vārtt. 10 Pat.
viśvāci, f. (fr. viśva + añc) universal RV.
ghṛtācī, f. (fr. añc Pāṇ. 6-3 , 95 Vārtt. 2 Pat.) abounding in ghee , filled with ghee , sprinkling ghee , shining with ghee RV. AV.
ketu, m. (fr. 4. cit) , bright appearance , clearness , brightness (often pl. , ‘rays of light’) RV. VS. AV.; lamp , flame , torch ib.; day-time ŚāṅkhBr. (Naigh. iii , 9); apparition , form , shape RV.; sign , mark , ensign , flag , banner RV. AV. MBh. &c.; a chief , leader , eminent person RV. R. iv , 28 , 18 Ragh. ii , 33 BhP.; intellect , judgment , discernment (?) RV. v , 66 , 4, AV. x , 2 , 12; any unusual or striking phenomenon , comet , meteor , falling star AdbhBr. Mn. i , 38 VarBṛS. BhP. &c.; the dragon’s tail or descending node (considered in astron. as the 9th planet , and in mythol. as the body of the demon Sainhikeya [son of Sinhikā] which was severed from the head or Rahu by Vishnu at the churning of the ocean , but was rendered immortal by having tasted the Amrita) Hariv. 4259 R. VP.; aruṇāḥ ketavaḥ , ‘red apparitions’, a class of spirits (a kind of sacrificial fire is called after them āruṇaketuka q.v.) AV.TAr. MBh. xii , 26 , 7.

rāyó budhnáḥ saṃgámano vásūnāṃ
víśvā rūpā́ abhí caṣṭe śácībhiḥ
devá iva savitā́ satyádharmā
índro ná tasthau samaré dhánānām 10.139.03

3
He, root of wealth, the gatherer−up of treasures, looks with his might on every form and figure. Savitar, like a God, whose Law is constant, stands in the battle for the spoil like Indra.

Interpretation:
“He is the foundation of [all] the Riches, rāyó budhnáḥ, the coming back together of all the luminous dwellers within the substance, [who were scattered in the night], saṃgámano vásūnāṃ. He oversees all forms by his powers, víśvā rūpā́ abhí caṣṭe śácībhiḥ.
He is like the God, devá iva, holding [onto] the Truth, satyádharmā, He Savitar, like Indra, stands firm in the battle for the Riches, índro ná tasthau samaré dhánānām.”

Vocabulary:
śacī, f. the rendering of powerful or mighty help , assistance , aid (esp. said of the deeds of Indra and the Aśvins , instr. śacyā and śacībhis, often = ‘mightily or , helpfully’) RV.; kindness , favour , grace ib. AV. AitBr. [1048, 2] ; skill , dexterity RV. VS.; speech , power of speech , eloquence Naigh.; N. of the wife of Indra (derived fr. śacī-pati q.v.) MBh. &c. of the authoress of RV. x , 159 (having the patr. Paulomi) Anukr.
budhna, m.n. (probably not connected with budh; but cf. Uṇ. iii , 5) bottom , ground , base , depth , lowest part of anything (as the root of a tree &c.) RV. AV. ŚBr. (budhna) ŚrS. ChUp.

viśvā́vasuṃ soma gandharvám ā́po
dadr̥śúṣīs tád r̥ténā ví āyan
tád anvávaid índro rārahāṇá āsām
pári sū́ryasya paridhī́m̐r apaśyat 10.139.04

4
Waters from sacrifice came to the Gandharva Visvavasu, O Soma, when they saw him.
Indra, approaching quickly, marked their going, and looked around upon the Sun’s enclosures.

Interpretation:
“The Waters having seen the Gandharva, gandharvám ā́po dadṛśúṣīs, the Universal Dweller within the Substance, O Soma, viśvā́vasuṃ soma, rushed onto him in accordance with the Truth, tád r̥ténā ví āyan!
That [movement] of them Indra discovered, and approaching quickly, tád anvávaid índro rārahāṇá āsām, he saw the halo round the sun, pári sū́ryasya paridhī́m̐r apaśyat.”

Vocabulary:
viśvāvasu, mfn. beneficent to all (said of Vishnu) MBh.; m. N. of a Gandharva (regarded as the author of the hymn RV. x , 139) RV. AV. VS. &c.; of a Marut-vat ib.
rah, 1. P. (Dhātup. xvil , 82) rahati (pf. rarāha &c. Gr. ; inf. -rahitum see vi-rah) , to part , separate MBh.; to leave , quit , abandon Dhātup.
rārahāṇa, mfn. (fr. Intens.) id. R
paridhi, m. an enclosure , fence , wall , protection , (esp.) the 3 fresh sticks (called madhyama, dakṣiṇa, uttara) laid round a sacrificial fire to keep it together RV. &c. &c.; (fig.) the ocean surrounding the earth ib.; a halo round the sun or moon Ragh. Var. BhP.; any circumference or circle Var. Sūryas..

viśvā́vasur abhí tán no gr̥ṇātu
divyó gandharvó rájaso vimā́naḥ
yád vā ghā satyám utá yán ná vidmá
dhíyo hinvānó dhíya ín no avyāḥ 10.139.05

5
This song Visvavasu shall sing us, meter of air’s mid−realm celestial Gandharva, That we may know aright both truth and falsehood: may he inspire our thoughts and help our praises.

Interpretation:
“The Universal Dweller within the Substance should voice it within us, viśvā́vasur abhí tán no gr̥ṇātu, the Heavenly Gandharva, the measurer of Space, divyó gandharvó rájaso vimā́naḥ!
May we know thus what is true and what is not, yád vā ghā satyám utá yán ná vidmá! May he propel our concentration and increase it, dhíyo hinvānó dhíya ín no avyāḥ!”

Vocabulary:
vimāna, 3 mf(ī)n. measuring out, traversing RV. AV. MBh.; m. n. a car or chariot of the gods , any mythical self-moving aerial car (sometimes serving as a seat or throne , sometimes self-moving and carrying its occupant through the air ; other descriptions make the Vima1na more like a house or palace , and one kind is said to be 7 stories high ; that of Rāvaṇa was called puṣpaka q.v. ; the nau-v- [Ragh. xvi , 68] is thought to resemble a ship) MBh. Kāv. &c.

sásnim avindac cáraṇe nadī́nām
ápāvr̥ṇod dúro áśmavrajānām
prā́sāṃ gandharvó amŕ̥tāni vocad
índro dákṣam pári jānād ahī́nām 10.139.06

6
In the floods’ track he found the bootyseeker: the rocky cow−pen’s doors he threw wide open. These, the Gandharva told him, Rowed with Amrta. Indra knew well the puissance [sic] of the dragons.

Interpretation:
“Thus He discovered the Goal [hidden] in the bedrocks of the rivers, sásnim avindac cáraṇe nadī́nām! He removed the door to the stony cow-pens, ápāvr̥ṇod dúro áśmavrajānām !
And of these [waters or rivers] Gandharva spoke to him the immortal things, prā́sāṃ gandharvó amŕ̥tāni vocad. Thus Indra came to know about the Knowledge-Power of the pythons, índro dákṣam pári jānād ahī́nām.”

Vocabulary:
sasni, mfn. (fr. 1. san) procuring, bestowing, gaining, winning RV.