दस्रा युवाकवः सुता नासत्या वृक्तबर्हिषः । आ यातं रुद्रवर्तनी ॥3॥

पदपाठ — देवनागरी
दस्रा॑ । यु॒वाक॑वः । सु॒ताः । नास॑त्या । वृ॒क्तऽब॑र्हिषः । आ । या॒त॒म् । रु॒द्र॒व॒र्त॒नी॒ इति॑ रुद्रऽवर्तनी ॥ 1.3.3

PADAPAATH — ROMAN
dasrā | yuvākavaḥ | sutāḥ | nāsatyā | vṛkta-barhiṣaḥ | ā | yātam | rudravartanī itirudra-vartanī

देवता —        अश्विनौ ;       छन्द —        गायत्री;       स्वर —        षड्जः;      
ऋषि —        मधुच्छन्दाः वैश्वामित्रः  

मन्त्रार्थ — महर्षि दयानन्द सरस्वती
हे (युवाकवः) एक-दूसरी से मिली वा पृथक् क्रियाओं को सिद्ध करने (सुताः) पदार्थविद्या के सार को सिद्ध करके प्रगट करने (वृक्तबर्हिषः) उसके फल को दिखलाने वाले विद्वान् लोगो ! (रुद्रवर्त्तनी) जिनका प्राणमार्ग है, वे (दस्रा) दुःखों के नाश करनेवाले (नासत्या) जिनमें एक भी गुण मिथ्या नहीं (आयातम्) जो अनेक प्रकार के व्यवहारों को प्राप्त करानेवाले हैं उन पूर्वोक्त अश्वियों को जब विद्या से उपकार में ले आओगे उस समय तुम उक्त सुखों को प्राप्त होगे ॥3॥

भावार्थ — महर्षि दयानन्द सरस्वती
परमेश्वर मनुष्यों को उपदेश करता है कि- हे मनुष्य लोगो ! तुमको सब सुखों की सिद्धि से दुःखों के विनाश के लिये शिल्पविद्या में अग्नि और जल का यथावत् उपयोग करना चाहिये ॥3॥

रामगोविन्द त्रिवेदी (सायण भाष्य के आधार पर)
3. हे शत्रुनाशन, सत्यभाषी और शत्रुदमनकारी अश्विद्वय​! सोमरस तैयार कर छिन्न कुशों पर रक्खा हुआ है; तुम आओ।

Ralph Thomas Hotchkin Griffith
3 Nisatyas, wonder-workers, yours arc these libations with clipt grass: Come ye whose paths are red with flame. 

Translation of Griffith Re-edited  by Tormod Kinnes
Nisatyas, wonder-workers, yours are these libations with clipt grass: Come whose paths are red with flame. [3]

Horace Hayman Wilson (On the basis of Sayana)
3. Asvins, destroyers of foes, exempt from untruth, leaders in the van of heroes, come to the mixed libations sprinkled on the lopped sacred grass.
Dasra, destroyers either of foes or of diseases, the medical character of the Asvins is a Vedic tradition, as in a text quoted by Sayana (“”Asvinau vai devanam bhisajau- iti Sruteh”)³ , the two Asvins verily are the physicians of the gods- Veda.
Leaders in the Van of Heroes- This is the Scholiast’s inter­pretation of a rather curious compound, Rudra-vartani. Rudra, from the root rud, implies weeping; as say the Taittiriyas- In as much as he wept, thence came the property or function of rudra (yad arodit tad rudrasya rudratvam).⁴ This is also the Pauranika etymology- Visnu Purana. The Vajasaneyis make the verb causal, “”they cause to weep””, therefore they are rudras (yad rodayanti tasmad rudrah).5 From these texts Sayana renders rudra, heroes, they who make their enemies weep. Vartani means a road or way; or here it is said the front of the way, the van; and the compound means, they who are in the van of warriors.
Lopped Sacred Grass- Vrktabarhisah.6 The sacred kusa grass (Poa cynosuroides), after having had the roots cut off, is spread on the Vedi or altar, and upon it the libation of Soma juice, or oblation of clarified butter, is poured out. In other places a tuft of it in a similar position is supposed to form a fitting seat [or the deity or deities invoked to the sacrifice. According to Mr. Stevenson, it is also strewn over the floor of the chamber in which the worship is performed.