Mantra 3
Aindra victory-hymns framed as auspiciousness and ritual correctness—Indra’s unfailing power awakened by praise and ordered sacrifice
त्वं ह त्यत्पणीनां विदो वसु सं मातृभिर्मर्जयसि स्व आ दम ऋतस्य परावतो न साम तद्यत्रा रणन्ति धीतयः त्रिधातुभिररुषीभिर्वयो दधे रोचमानो वयो दधे . 1592
tvaṃ ha tyatpaṇīnāṃ vido vasu saṃ mātṛbhirmarjayasi sva ā dama ṛtasya parāvato na sāma tadyatrā raṇanti dhītayaḥ tridhātubhiraruṣībhirvayo dadhe rocamāno vayo dadhe .
tvaṃ ha tyatpaṇīnāṃ vido vasu saṃ mātṛbhir marjayasi sve ā dame ṛtasya parāvato naḥ sāma tat yatrā raṇanti dhītayaḥ tridhātubhir aruṣībhir vayo dadhe rocamāno vayo dadhe1
Engkau sesungguhnya, wahai Indra, mengetahui harta kaum Paṇi; bersama para Ibu (Mātṛ), engkau menyucikannya di kediamanmu sendiri, di takhta ṛta. Bagi kami itulah Sāman, tempat fikiran-fikiran bakti bergema; dengan ketetapan tiga-lapis, dengan tenaga-tenaga kemerah-merahan, ia—yang bersinar—menegakkan vayo (daya hidup); ia menegakkan vayo.
tvam | ha | tyat | paṇīnām | vidaḥ | vasu | sam | mātṛbhiḥ | marjayasi | sve | ā | dame | ṛtasya | parāvataḥ | naḥ | sāma | tat | yatra | raṇanti | dhītayaḥ | tri-dhātubhiḥ | aruṣībhiḥ | vayaḥ | dadhe | rocamānaḥ | vayaḥ | dadhe |
Unknown/unspecified (requires Sāmavedic gāna tradition mapping for this Uttarārcika locus)
{ "prastava": "o vā / hāyi (customary Kauthuma prastāva vocables; exact stobha set depends on the mapped sāman)", "udgitha": "Text-body expanded with stobhas around key pivots: ‘sāma’, ‘raṇanti’, ‘vayo dadhe’.", "pratihara": "Short responsorial turn echoing the cadential segment (often around the refrain).", "upadrava": "Re-entry of the udgātṛ, tightening the melodic arc toward nidhana.", "nidhana": "Collective cadence on the final ‘vayo dadhe’ (often with lengthened final vowel).", "structure_notes": "Because the verse is long, the sāman setting typically selects/centers a musically potent segment; remaining text may be compressed, repeated, or redistributed via stobhas.", "singer_assignments": "Prastotṛ: prastāva; Udgātṛ: udgītha + upadrava; Pratihartṛ: pratihāra; all: nidhana." }
{ "gloss_summary": "Indra, knower of the Paṇis’ wealth, cleanses it with the Mothers in his own ṛta-abode; that is the sāman for us where inspired thoughts resound; with tridhātu and aruṣī powers he places vigor—he places vigor.", "ritual_interpretation": "Paṇis = withholders of sacrificial wealth/fruit; ‘purifying with the Mothers’ = making oblation and its results fit for the gods through ritual purification and correct agencies (often linked to waters/meters).", "theological_insight": "Efficacy comes from ṛta: when praise is rightly ordered and purified, divine power becomes ‘installed’ as tangible vigor in the sacrificer’s domain.", "etymology_highlights": "marjayasi (√mṛj ‘to cleanse/polish’); dhī (inspired thought/praise); tridhātu (threefold ordinance/constituent); aruṣa (ruddy, radiant)." }