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
ఇక్కడికి రా; హే ఇంద్రా, హర్షదాయక పానాలు నీకే. ఈ సోమాన్ని పానము చేయి. ఇదిగో నా బర్హిస్ (పవిత్ర కుశాసనం), ఇదిగో నా సదస్-ఆసనం.
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." }