Mantra 10
Agni as the sacrificial forerunner who opens the rite, framed by cosmic illumination and Indra’s paradigm of releasing prosperity
यशो मा द्यावापृथिवी यशो मेन्द्रबृहस्पती यशो भगस्य विन्दतु यशो मा प्रतिमुच्यताम् यशस्व्या3स्याः सं सदो ऽहं प्रवदिता स्याम्
yaśo mā dyāvāpṛthivī yaśo mendrabṛhaspatī yaśo bhagasya vindatu yaśo mā pratimucyatām yaśasvyā3syāḥ saṃ sado 'haṃ pravaditā syām
yaśo mā dyāvāpṛthivī yaśo me indrabr̥haspatī yaśo bhagasya vindatu yaśo mā pratimucyatām yaśasvyā3syāḥ saṃ sado 'haṃ pravaditā syām
द्यावा-पृथिवी मुझे यश दें; इन्द्र और बृहस्पति मुझे यश दें; (मैं) भग के यश को प्राप्त करूँ; यश मुझसे जुड़ जाए। इस यशस्वी सभा में मैं स्तुति-वक्ता बनूँ।
yaśaḥ | mā | dyāvā-pṛthivī | yaśaḥ | me | indra-bṛhaspatī | yaśaḥ | bhagasya | vindatu | yaśaḥ | mā | prati-mucyatām | yaśasvyāḥ | asyāḥ | sam | sadaḥ | aham | pravaditā | syām
Rathantara (generic assignment; exact gāna requires Sāmavedic gāna-pāṭha)
{ "prastava": "(Stobha-led) e.g., ‘hā u hā’ framing the first ‘yaśo mā…’", "udgitha": "Main text through the deity triad: ‘yaśo mā dyāvāpṛthivī… yaśo bhagasya vindatu’", "pratihara": "Responsorial reiteration emphasizing ‘yaśo mā’ and ‘pratimucyatām’", "upadrava": "Elongated ‘yaśasvyā asyāḥ saṃ sado’ as the assembly-setting", "nidhana": "Cadence on ‘ahaṃ pravaditā syām’ (often collectively stabilized)", "structure_notes": "Because this is a self-referential prayer, sāman practice often prolongs ‘yaśo’ and ‘sadaḥ’ to ‘seat’ the intention in the ritual space.", "singer_assignments": "Prastotṛ introduces and shapes stobha; Udgātṛ carries the semantic core; Pratihartṛ anchors refrain; all stabilize the nidhana for communal assent." }
{ "gloss_summary": "‘Yaśas’ is sacrificial prestige accruing to yajamāna/ṛtvij through successful rite; Dyāvāpṛthivī and Indra–Bṛhaspati are invoked as cosmic and ritual supporters; Bhaga grants the auspicious share; ‘pravaditā’ is the sanctioned utterer in the sadas.", "ritual_interpretation": "A prayer that the performer’s role in the sadas be effective and recognized, ensuring the rite proceeds without social/ritual obstruction.", "theological_insight": "Glory is treated as a real, attachable potency generated by yajña and upheld by deities who govern order, speech, and allotment.", "etymology_highlights": "Bhaga from the root of ‘sharing/apportioning’; ‘pratimuc’ as ‘fasten/attach back’—merit not slipping away from the performer." }