Dashati 2
Aindra-Soma: the generative power of Soma/Indra expressed as cosmic ‘milk/seed’ and as the authoritative Sāman tradition (Rathantara).
Indra (Aindra frame) in close union with Soma (Pavamāna) as the energizing prize-winning power of the rite.
Radiant and expansive—moving from contained brightness (Soma ‘milk’) to wide authoritative proclamation (Rathantara).
Vasiṣṭha (explicitly named in 2.0.02.05 as the establisher/bring-er of Rathantara).
主题：因陀罗—苏摩（澄明苏摩）之合力，作为祭仪中赋能、夺取“vāja”（胜利之奖/力与食粮）的动力。苏摩被澄清、扶持，如光耀的乳/种子，安置于诸“母牛”（祭器、圣水、光线等承载处）之中；神圣的māyā（有效的神力/祭力，非幻相）促成宇宙与祭仪的生成。毗湿奴以“广步”扩展仪轨，萨维特ṛ与达特ṛ整序并催发祭行；祖灵（Pitṛs）确立并传递祭祀谱系中隐秘的“garbha”（胚种）。旋律意象由内敛的澄明光辉渐趋广大宣告，终以自指的礼仪权威收束：罗檀多罗（Rathantara）等萨曼之传统被点名、被“带来”（归于婆悉吒），并与阿努ṣṭubh等韵律相扣，显示咏唱作为达成祭果的技术与凭据。
Mantras
Mantra 1
त्वमेतदधारयः कृष्णासु रोहिणीषु च परुष्णीषु रुशत्पयः
汝曾托持此灿然之乳、此明净之汁，使之在黑色、赤褐与斑驳之母牛中流耀。
Mantra 2
अरूरुचदुषसः पृश्निरग्रिय उक्षा मिमेति भुवनेषु वाजयुः मायाविनो ममिरे अस्य मायया नृचक्षसः पितरो गर्भमादधुः
普利什尼（Pṛśni），至上而先，随诸曙光而灿然显现；那雄健之公牛（ukṣā），求取胜利之奖（vāja），在诸世界中量度其行程。具奇妙神力者（māyāvin）以其自身的 māyā 造作了他；洞见人世的祖灵（Pitṛ），安置了那祭仪之胚种（garbha）。
Mantra 3
इन्द्र इद्धर्योः सचा सम्मिश्ल आ वचोयुजा इन्द्रो वज्री हिरण्ययः
因陀罗（Indra），在祭主所燃起的祭火中，前来相伴；与我等敬献相合，系于圣言（vāc）之轭。因陀罗，执金刚之雷者（vajrī），辉耀如金（hiraṇyaya）。
Mantra 4
इन्द्र वाजेषु नो ऽव सहस्रप्रधनेषु च उग्र उग्राभिरूतिभिः
因陀罗（Indra）啊，在诸力之得胜（vāja）中护佑我等；亦在千重赐予之战场中护佑。威猛者啊，以你威猛的救援（ūtí）护持我等。
Mantra 5
प्रथश्च यस्य सप्रथश्च नामानुष्टुभस्य हविषो हविर्यत् धातुर्द्युतानात्सवितुश्च विष्णो रथन्तरमा जभारा वसिष्ठः
其歌为“广布”，其名亦称“具广布”者——专志于阿努什图布（Anuṣṭubh）韵律之祭供（havis）——瓦西什塔（Vasiṣṭha）从造序者（Dhātṛ）之辉耀，并从萨维特利（Savitṛ）与毗湿奴（Viṣṇu）处，迎请并携来《罗檀多罗》（Rathantara）圣歌。
Mantra 6
नियुत्वान्वायवा गह्ययं शुक्रो अयामि ते गन्तासि सुन्वतो गृहम्
噢伐由（Vāyu），驾着已轭之骏马（niyut），请来此处；此明净的苏摩（Soma），我邀你共饮：你必来到榨汁者（sunvat）之家。
Mantra 7
यज्जायथा अपूर्व्य मघवन्वृत्रहत्याय तत्पृथिवीमप्रथयस्तदस्तभ्ना उतो दिवम्
当你诞生之时，噢摩伽梵（Maghavan），奇伟无比，为了诛灭弗栗陀罗（Vṛtra）；那时你使大地扩展，那时你亦支撑苍穹。
Frequently Asked Questions
It links Soma’s bright, sustaining essence with the cosmic ‘seed’ of the rite and with the authority of a key Sāman melody, Rathantara—showing how chant and offering work together to make the sacrifice effective.
No. In this Vedic context (and in Sāyaṇa’s reading), māyā is a wondrous, effective power—divine/ritual capability by which forms and results are produced.
The verse presents Rathantara as a transmitted liturgical form: Vasiṣṭha ‘brought/established’ it for sacrificial use, grounding the chant in seer-lineage and ritual provenance.
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