Tr. And may the fighters, doers of the work, declare Us entirely blessed, O achiever ; may we abide in Indra's Peace.
uta and also (not only the nidaḥ, restrainer but may even those favourable to us say in the aforesaid manner; uta, particle); ariḥ fighter (for us); kļştayaḥ doers of work (ari — interchange of word. Eminently capable of araña, fight, the Aryans fighting by the gods, kļştayaḥ doers of effort for obtaining the fruit); naḥ us; subhagān blessed, fulfilled; voceyuḥ may they say; (and also) dasma O achiever of action; indrasya of Indra ; sarmari in happiness; syāma may we abide; it to complete the stanza. (or it may be taken in the sense of absolute e.g., abide in the delight that can be attained by the grace of Indra alone.)
The purport is clear in the very course of giving the meaning of the words. The connection between this Rik and the previous one has been already spoken of.
It is to be noted that like the term damsa, dasra, etc. dasma also posits achievement of action.
ariḥ kṣştayaḥ: may indeed be of the class of Aryans among men, disposed to the discipline of the initiation of the inner sacrifice. In fact, however, they are different powers and emanations of the Divine stationed on the suprasensible world, who help man wanting to ascend and ascending to the heavens by means of sacrifice, engaged for him like his brother or friends (jāmayaḥ of same birth, sakhāyaḥ, yujaḥ, of same united effort), they ferry him across and by that they themselves are satisfied on attaining to the peace of Indra. It is indeed apposite that these “fighters and achievers” becoming helpers to overcome the enemies (nidaḥ) who obstruct and confine man in the path of sacrifice should now abide in the delight of Indra along with the man who has completed his action and fulfilled his objective.
The The two sentences reminding of the mutual concourse of these two Riks are to be noted. previous Rik says: do the action for Indra; bear it placing the entire burden of action on Indra. Here is indicated the fruit of such kind of action viz., let us abide in the peace of Indra himself. Having said ārata (in the previous Rik), the resonance is continued by the use of the term ari derived from the root having the sense of labour. Let us once again call to attention this style adopted by the seers of the Mantras to suggest the relation between the earlier and the subsequent.