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
నీవే, హే ఇంద్రా, పణీ‑జనుల ధనాన్ని తెలిసి, మాతృ‑దేవతలతో కలిసి, నీ స్వధామంలో—ఋతాసనంలో—దానిని శుద్ధి చేస్తావు. మాకు అదే సామన్; అక్కడ ధీతులు (భక్తి‑చింతనలు) మ్రోగుతాయి. త్రిధాతు‑విధానాలతో, అరుషీ (ఎర్రని) శక్తులతో, ఆయన ప్రకాశిస్తూ బలం/వీర్యాన్ని స్థాపిస్తాడు; బలం/వీర్యాన్ని స్థాపిస్తాడు.
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)." }