पदार्थान्वयभाषाः - (प्र) (पर्वतानाम्) मेघानाम् (उशती) कामयमाने (उपस्थात्) समीपात् (अश्वेइव) अश्ववडवाविव (विषिते) विद्याशुभगुणकर्मव्याप्ते (हासमाने) (गावेव) यथा धेनुवृषभौ (शुभ्रे) श्वेते शुभगुणयुक्ते (मातरा) मान्यप्रदे (रिहाणे) आस्वदित्र्यौ। अत्र वर्णव्यत्ययेन लस्य स्थाने रः। (विपाट्) या विविधं पटति गच्छति विपाटयति वा सा (शुतुद्री) शु शीघ्रं तुदति व्यथयति सा (पयसा) जलेन। पय इत्युदकना०। निघं० १। १२। (जवेते) गच्छतः ॥१॥

पदार्थान्वयभाषाः - From the lap of mountains, arising brilliant and passionate like the dawn, laughing and sparkling, and bolting like a horse and mare, like two beautiful mother cows yearning to meet their calves, two streams, one expansive and divided (vipat), the other deep and concentrated, fast and overflowing the banks (shutudri), flow in unison rapidly to meet the sea with their water.$Note: Swami Dayananda interprets this mantra as a metaphor of two brilliant women teachers issuing forth from a mighty source of learning and going to meet their disciples. He does not accept the interpretation that Vipat and Shutudri refer to two particular streams of these names. He does not accept the historical comparative method of Vedic interpretation which says that these mantras were composed on the banks of Vipat and Shutudri streams. On the contrary, he says that the words of the Veda should be interpreted etymologically as translated above.$Why these names in the Veda then? That’s the question. Swamiji says that words of the Veda are independent of history and geography. Particulars names in history such as Rama, Krishna, and others, for example, and names in geography such as Vipat and Shutudri and Ganga were taken from the Veda and not vice versa. There is no history nor geography of persons and places in the Veda. All such words, which appear to be name-words, should be interpreted etymologically, that’s the scientific method, just like the technical terms of science which are structured and interpreted etymologically.