Dashati 3
Rudra-centered praise and protection within the yajña
Rudra
Grave protective and propitiatory—moving from summons to safeguarding and consolidation of ritual power
R̥ṣi attributions are not given in the provided data; these verses typically trace back to R̥gvedic sources where r̥ṣi identification requires RV concordance for each mantra.
Applicable within Soma-liturgy as protective and propitiatory chant material (rakṣā-oriented) especially where the rite seeks averting of obstacles and securing of the sacrificer’s prosperity.
Mantras
Mantra 1
आ मन्द्रैरिन्द्र हरिभिर्याहि मयूररोमभिः मा त्वा के चिन्नि येमुरिन्न पाशिनो ऽति धन्वेव तां इहि
Come, Indra, with gladdening praises, with thy tawny steeds, splendidly adorned; let no binders restrain thee: pass on, as over a wide plain, and come hither by that path.
Mantra 2
वृत्रखादो वलं रुजः पुरां दर्मो अपामजः स्थाता रथस्य हर्योरभिस्वर इन्द्रो दृढा चिदारुजः
Indra, devourer of Vṛtra, breaker of Vala, splitter of cities, connected with the waters, standing on his chariot with the two tawny steeds, loudly advancing, breaks even what is firm.
Mantra 3
गम्भीरां उदधींरिव क्रतुं पुष्यसि गा इव प्र सुगोपा यवसं धेनवो यथा ह्रदं कुल्या इवाशत
Thou cherishest the sacrificial energy, deep as an ocean, as one fosters cattle; well-guarded, as milch-kine (are tended) with fodder; as channels flow unto a pool, so (benefits) resort (unto thee and the rite).
Frequently Asked Questions
The opening and framing intent is Rudra-directed stoma—awakening and praising Rudra as a manifest power for all sacrificers—while Agni and Indra function as supporting protectors who secure the rite and its results.
It is distributive: “to each community/tribe.” The chant presents Rudra’s praise as universally addressed, not restricted to one group of sacrificers.
They combine praise with rakṣā (protection): safeguarding offspring and household continuity, repelling calamities (whether ‘divine’ or hostile), and strengthening the yajña’s kratu so benefits converge on the sacrificer.