Mantra 7
Āditya-protection through ṛta (cosmic order) and the safeguarding of the sacrificer
आ याहि सुषुमा हि त इन्द्र सोमं पिबा इमम् एदं बर्हिः सदो मम
ā yāhi suṣumā hi ta indra somaṃ pibā imam edaṃ barhiḥ sado mama
ā́3 yā́hi2 suṣumā́ḥ1 hí2 te1 índra3 sómaṃ2 pibā́3 imám1 idáṃ2 bárhiḥ3 sádō2 máma1
أقبِلْ إلى هاهنا، فجرعاتُ البهجةِ لك، يا إندرا. اشربْ هذا السوما: ها هو البَرْهِحُ لي، (وها هو) مقعدُ السَّدَسِ لي.
ā | yāhi | suṣumāḥ | hi | te | indra | somam | pibā | imam | idam | barhiḥ | sadaḥ | mama
Aindra (generic) — melody unspecified in input
{ "prastava": "(stobha-led prelude, often with ā/ho/ī expansions before ‘ā yāhi’)", "udgitha": "ā yāhi suṣumā hi ta indra somaṃ pibā", "pratihara": "imam idaṃ barhiḥ", "upadrava": "sado mama", "nidhana": "(sado mama prolonged/settled cadence)", "structure_notes": "Invitation formula typically places the imperative core in udgītha; ritual ‘hospitality items’ often move to response/after-song segments for clarity and settling.", "singer_assignments": "Prastotṛ: prastāva; Udgātṛ: udgītha+upadrava; Pratihartṛ: pratihāra; all: nidhana." }
{ "gloss_summary": "Sāyaṇa reads this as a formal invitation: Soma is prepared for Indra; barhis (grass) and sadas (seat) are concrete ritual furnishings set out for his reception.", "ritual_interpretation": "The verse functions as āvāhana and atithi-satkāra (guest-honouring) within Soma ritual protocol—Indra is summoned to a duly constituted sacrificial ‘court’.", "theological_insight": "Divinity is approached through ṛta: correct preparation and correct speech-song make the deity accessible and responsive.", "etymology_highlights": "suṣumāḥ: ‘well-gladdening’; barhiḥ: from √bṛh/‘spread’; sadas: ‘sitting/session-seat’ indicating the formal sacrificial assembly." }