Mantra 7
Aindra invocation: Indra’s manifest presence at the rite and his vṛtra-slaying power securing success for the sacrificers
आ तू न इन्द्र वृत्रहन्नस्माकमर्धमा गहि महान्महीभिरूतिभिः
ā tū na indra vṛtrahannasmākamardhamā gahi mahānmahībhirūtibhiḥ
ā́1 tú2 naḥ2 índra2 vṛtrá-han2 asmā́kam2 árdham2 ā́1 gáhi2 mahā́n2 mahī́bhir2 ūtíbhih2
Komm nun zu uns her, o Indra, Vṛtrahan; komm zu unserer Versammlung — groß, mit mächtigen Hilfen (ūti).
ā | tu | naḥ | indra | vṛtra-han | asmākam | ardham | ā | gahi | mahān | mahībhiḥ | ūtibhiḥ
Aindra (generic; specific Sāman-name not supplied in input)
{ "prastava": "(Typical Kauthuma Aindra framing) o/ho/āyī-stobha prelude leading into first lexical segment ‘ā tū naḥ’.", "udgitha": "Main text expansion on ‘indra vṛtrahan … ā gahi’, with elongations on invocatory vowels.", "pratihara": "Short responsive catch on ‘ā gahi’ or its melodic equivalent, depending on gāna mapping.", "upadrava": "Continuation emphasizing ‘mahān mahībhir ūtibhiḥ’ as the ‘aid’ portion.", "nidhana": "Closing cadence often stabilized on final word ‘ūtibhiḥ’ with communal settling tone.", "structure_notes": "Exact stobha placement and segment-division depend on the specific Aindra sāman in the Kauthuma gāna; input lacks the named sāman, so only the standard five-part functional mapping is given.", "singer_assignments": "Prastotṛ: prastāva; Udgātṛ: udgītha+upadrava; Pratihartṛ: pratihāra; all three join in nidhana." }
{ "gloss_summary": "Sāyaṇa explains the verse as an invitation: Indra, the Vṛtra-slayer, is asked to come to ‘our ardha’—the sacrificer’s party/session or share of worship—endowed with great helps.", "ritual_interpretation": "By invoking ‘vṛtrahan’, the stotra seeks removal of impediments that could obstruct offering, chanting, or Soma-flow.", "theological_insight": "Indra’s greatness is not merely martial but protective: his ‘ūtis’ are the sustaining powers that make the rite efficacious.", "etymology_highlights": "ardha: ‘share/portion’ → ritual party/session (sadas); vṛtrahan: ‘slayer of the obstructer’ as functional epithet for ritual success." }