Mantra 3
Āvāhana and rapid approach of Indra to the Kaṇva-stotra, culminating in the boon of svarga (heaven) for the duly directing worshipper
आ त्वा ग्रावा वदनीह सोमी घोषेण वक्षतु दिवो अमुष्य शासतो दिवं यय दिवावसो
ā tvā grāvā vadanīha somī ghoṣeṇa vakṣatu divo amuṣya śāsato divaṃ yaya divāvaso
ā tvā grā1vā vadanīha somī ghoṣe2ṇa vakṣatu3 | divo amuṣya śāsato divaṃ yaya divā1vaso
Semoga batu pemerah Soma (grāvā), yang berdentang di sini, membawa engkau ke mari dengan gaungnya. Bagi pemuja yang menunaikan (ritus) dengan sepatutnya, berjalanlah—mengurniakan syurga—wahai pemberi kurnia samawi.
ā | tvā | grāvā | vadaniha | somī | ghoṣeṇa | vakṣatu | divaḥ | amuṣya | śāsataḥ | divam | yaya | divāvaso
Aindra (Uttarārcika) — melody unspecified in input
{ "prastava": "(stobha prelude; prepares the ‘sound’ theme)", "udgitha": "ā tvā grāvā vadanīha somī ghoṣeṇa vakṣatu", "pratihara": "divo amuṣya śāsato", "upadrava": "divaṃ yaya", "nidhana": "divāvaso", "structure_notes": "This verse naturally divides into ‘summons by sound’ + ‘boon refrain’; in Sāman shaping, the refrain can be expanded and repeated for closure.", "singer_assignments": "Prastotṛ opens; Udgātṛ carries main summons and upadrava; Pratihartṛ answers on refrain; Nidhana together." }
{ "gloss_summary": "Sāyaṇa identifies grāvā as the physical pressing stone; its sound (ghoṣa) accompanies pressing and serves to summon Indra. The acoustic field is construed as part of the invitation; the divo…divaṃ refrain remains as the petition for heaven for the correct performer.", "ritual_interpretation": "The verse is explicitly tied to Soma pressing: the implement’s sound and the chant together ‘bring’ Indra to drink.", "theological_insight": "Matter and sound are integrated: the rite’s instruments participate in divine communication; Indra responds to ordered sacrifice.", "etymology_highlights": "ghoṣa—audible resonance/roar; vakṣatu—from vah ‘to carry/bring’ indicating sound as conveyance." }