सोमानं स्वरणं कृणुहि ब्रह्मणस्पते। कक्षीवन्तं य औशिजः॥1॥

पदपाठ — देवनागरी
सो॒मान॑म्। स्वर॑णम्। कृ॒णु॒हि। ब्र॒ह्म॒णः॒। प॒ते॒। क॒क्षीव॑न्तम्। यः। औ॒शि॒जः॥ 1.18.1

PADAPAATH — ROMAN
somānam | svaraṇam | kṛṇuhi | brahmaṇaḥ | pate | kakṣīvantam | yaḥ | auśijaḥ

देवता —        ब्रह्मणस्पतिः;       छन्द —        विराड्गायत्री ;      
स्वर —        षड्जः;       ऋषि —        मेधातिथिः काण्वः

मन्त्रार्थ — महर्षि दयानन्द सरस्वती
(ब्रह्मणस्पते) वेद के स्वामी ईश्वर ! (यः) जो मैं (औशिजः) विद्या के प्रकाश में संसार को विदित होनेवाला और विद्वानों के पुत्र के समान हूँ, उस मुझको (सोमानम्) ऐश्वर्य्य सिद्ध करनेवाले यज्ञ का कर्त्ता (स्वरणम्) शब्द अर्थ के सम्बन्ध का उपदेशक और (कक्षीवन्तम्) कक्षा अर्थात् हाथ वा अंगुलियों की क्रियाओं में होनेवाली प्रशंसनीय शिल्पविद्या का कृपा से सम्पादन करनेवाला (कृणुहि) कीजिये॥1॥ 

भावार्थ — महर्षि दयानन्द सरस्वती
इस मन्त्र में वाचकलुप्तोपमालंकार है। जो कोई विद्या के प्रकाश में प्रसिद्ध मनुष्य है, वही पढ़ानेवाला और सम्पूर्ण शिल्पविद्या के प्रसिद्ध करने योग्य है। क्योंकि ईश्वर भी ऐसे ही मनुष्य को अपने अनुग्रह से चाहता है॥1॥
इस मन्त्र का अर्थ सायणाचार्य्य ने कल्पित पुराण ग्रन्थ की भ्रान्ति से कुछ का कुछ ही वर्णन किया है॥

रामगोविन्द त्रिवेदी (सायण भाष्य के आधार पर)
1. हे ब्रह्मणस्पति! मुझ सोमरस-दाता को उशिज-पुत्र कक्षीवान् की तरह देवताओं में प्रसिद्ध करो।

Ralph Thomas Hotchkin Griffith
1. O BRAHMANAPSATI, make him who presses Soma glorious, Even Kaksivan Ausija. 

Translation of Griffith Re-edited  by Tormod Kinnes
BRAHMANAPSATI, make him who presses Soma glorious, Even Kaksivan Ausija. [1]

Horace Hayman Wilson (On the basis of Sayana)
ANUVAKA V
1. Brahmanaspati, make the offerer of the libation illustrious among the gods, like Kaksivat, the son of Usij.
Brahmanaspati- The Scholiast furnishes us with no account of the station or functions of this divinity. The etymology will justify Dr. Roth’ s definition of him as the deity of sacred prayer, or rather, perhaps, of the text of the Veda; but whether he is to be considered as a distinct personification, or as a modified form of one of those already recognized, and especially of Agni, is doubtful. His giving wealth, healing disease and promoting nourishment, are properties not peculiar to him; and his being associated with Indra and Soma, whilst it makes him distinct from them, leaves him Agni as his prototype. His being in an especial manner connected with prayer, appears more fully in a sub-sequent passage, Hymn 40. (482). Agni is in an especial degree the deity of the Brahmana, and according to some statements, the Rgveda is supposed to proceed from him; a notion, however, which, according to Medhatithi, the commentator on Manu, was suggested by its opening with the hymn to Agni, Agnim-ile. This story is to be found in several of the Puranas, especially the Matsya and Vayu, as well as in the Mahabharata, Vol. I. Kaksivat was the son of Dirghatamas, by Usij, a female servant of the queen of the Kalinga Raja, whom her husband had desired to submit to the embraces of the sage in order that he might beget a son. The queen substituted her bond­maid Usij; the sage, congnisant of the deception, sanctified Usij, and begot by her a son, named Kaksivat, who through his affiliation by Kalinga was a Ksatriya, but as the son of Dirghatamas was a Brahmana: he was also a Rsis, as in another passage he says of himself, Aham kasivan-Rsirasmi- I am the Rsis Kaksivat.1. The Taittiriyas2 also inclued him among the holy persons who are qualified to conduct sacrifices and compose hymns. In the Mahabharata, Dirghatamas disallows the right of the king, there named Bali, to the sons of a Sudra female, and claims them as his own.