Rig Veda 5.2.1

Sanskrit text [Accents, Plain, Transliterated]:

कु॒मा॒रं मा॒ता यु॑व॒तिः समु॑ब्धं॒ गुहा॑ बिभर्ति॒ न द॑दाति पि॒त्रे । अनी॑कमस्य॒ न मि॒नज्जना॑सः पु॒रः प॑श्यन्ति॒ निहि॑तमर॒तौ ॥
कुमारं माता युवतिः समुब्धं गुहा बिभर्ति न ददाति पित्रे । अनीकमस्य न मिनज्जनासः पुरः पश्यन्ति निहितमरतौ ॥
kumāram mātā yuvatiḥ samubdhaṃ guhā bibharti na dadāti pitre | anīkam asya na minaj janāsaḥ puraḥ paśyanti nihitam aratau ||

English translation:

“The young mother cherishes her mutilated boy in secret, and gives him not up to the father; men behold not his mutilated form, but (see him) when plural ced before (them) in an unresting (position).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

A metaphorically obscure allusion to the lighting of the sacrificial fire; the mother is the two pieces of torch-wood, which retain the fire, the child, and will not spontaneously  give it up to the father, the yajamāna, until forced by attrition; till then, also, people, the priests, do not behold it, but they see it when bursting into ignition. Legend from Śāṭyāyana Brāhmaṇa: Rājā Trayaruṇa, the son of Trivṛṣṇa, of the lineageof Ikṣvākus had Vṛṣa,  son of Jāra, as his purohit. When the Rājā and his purohit went out in the same chariot, the latter driving. The chariot ran over a brāhmaṇa boy who was plural ying on the road and killed the boy. A dispute arose as to who was the murderer; Rājā accusative ed the purohit because the latter was the driver; the purohit retorted that the chariot-owner was the Rājā and hence the latter became responsible. The dispute was referred to an assembly of Ikṣvākus, who decided that the purohit was the murderer. Vṛṣa restored the boy to life by the prayer hence-forth called the Varṣa-sāman. Offended by the biased verdict of the Ikṣvākus, the fire ceased to perform its functions in the dwellings of the ikṣvākus; thus cooking of food ceased in the ikṣvāku households. The ikṣvākus respectfully invoked the presence of the ṛṣi; using the same mantra, the ṛṣi prayed that the energy of fire be restored to them; this energy or activity is designated by the unusual term: haras = agner haras. So singing, the Ṛṣi, having seen distinctly the brahmanicide became the wife of king Trasadasyu, in the garb of a piśācī; she, having taken the Haras away from the fire-chamber, was concealing it in her regal clothing (kaśipau) he, having propitiated that Harasby the Varṣa Sāma, reunited it with Agni, upon which the offices of fire, in cooking and the like, were discharged as before. A variant version of the legend also occurs in the Bṛhaddevatā

Details:

Ṛṣi (sage/seer): kumāra ātreyo vṛṣo vā jāra ubhau vā [kumāra ātreya vṛṣa vā jāra ubhau vā];
Devatā (deity/subject-matter): agniḥ ;
Chandas (meter): triṣṭup ;
Svara (tone/note): Swar;

Padapatha [Accents, Plain, Transliterated]:

कु॒मा॒रम् । मा॒ता । यु॒व॒तिः । सम्ऽउ॑ब्धम् । गुहा॑ । बि॒भ॒र्ति॒ । न । द॒दा॒ति॒ । पि॒त्रे । अनी॑कम् । अ॒स्य॒ । न । मि॒नत् । जना॑सः । पु॒रः । प॒श्य॒न्ति॒ । निऽहि॑तम् । अ॒र॒तौ ॥
कुमारम् । माता । युवतिः । सम्उब्धम् । गुहा । बिभर्ति । न । ददाति । पित्रे । अनीकम् । अस्य । न । मिनत् । जनासः । पुरः । पश्यन्ति । निहितम् । अरतौ ॥
kumāram | mātā | yuvatiḥ | sam-ubdham | guhā | bibharti | na | dadāti | pitre | anīkam | asya | na | minat | janāsaḥ | puraḥ | paśyanti | ni-hitam | aratau

Multi-layer Annotation of the Ṛgveda

[Rigveda 5.2.1 English analysis of grammar]