Sukta 47
Rishi: Kavi-/priestly lineage (attributed in sense to inspired ritualists; specific r̥ṣi not explicit in the given excerpt)
Devata: Ṛta / Sv-iṣṭi (efficacious correctness and successful offering), with implicit priestly powers (Saudhvanas)
Chandas: Triṣṭubh-like cadence (mixed/prose-verse Atharvanic style; not securely determinable from excerpt alone)
Dieser kurze atharvanische Hymnus heiligt die drei Soma-Pressungen (morgens, mittags und die dritte), indem er sie unter den Schutz von Agni Vaiśvānara, der Allgötter mit Indra und den Maruts sowie des Prinzips Ṛta stellt, das eine Opfergabe wahrhaft „wohlvollzogen“ (sv-iṣṭi) macht. Seine Kraft besteht darin, rituelles Versagen zu verhindern („verlasst uns nicht“) und die korrekte Ausführung in konkrete Güter zu verwandeln: langes Leben, gemeinsame Nahrung, Reichtum und „besseres Gut“ (vasyas).
Mantras
Mantra 1
दीर्घायुः प्राप्तिः। अ॒ग्निः प्रा॑तःसव॒ने पा॑त्व॒स्मान् वै॑श्वान॒रो वि॑श्व॒कृद् वि॒श्वशं॑भूः । स नः॑ पाव॒को द्रवि॑णे दधा॒त्वायु॑ष्मन्तः सहभ॑क्षाः स्याम
Agni möge uns beim morgendlichen Pressopfer schützen — Vaiśvānara, der All-Schaffende, der All-Heilvolle. Jener Läuterer gebe uns Reichtum; langlebig mögen wir sein, die Speise in Gemeinschaft teilend.
Mantra 2
विश्वे॑ दे॒वा म॒रुत॒ इन्द्रो॑ अ॒स्मान॒स्मिन् द्वि॒तीये॒ सव॑ने॒ न ज॑ह्युः । आयु॑ष्मन्तः प्रि॒यमे॑षां॒ वद॑न्तो व॒यं दे॒वानां॑ सुम॒तौ स्या॑म
Alle Götter, die Maruts und Indra mögen uns bei diesem zweiten Pressopfer nicht verlassen. Langlebig, indem wir ihnen Liebes sprechen, mögen wir in der guten Gunst der Götter weilen.
Mantra 3
इ॒दं तृ॒तीयं॒ सव॑नं कवी॒नामृ॒तेन॒ ये च॑म॒समैर॑यन्त । ते सौ॑धन्व॒नाः स्वऽरानशा॒नाः स्विऽष्टिं नो अ॒भि वस्यो॑ नयन्तु
Dies ist die dritte Pressung der kavi, der Seher: gemäß ṛta, der kosmischen Ordnung, setzten sie den Becher in Bewegung. Mögen jene Saudhvanas, die die heiligen Töne (svara) errungen haben, uns zur gut dargebrachten Opfergabe (sv-iṣṭi), zum besseren Heil geleiten.
Frequently Asked Questions
It asks that the gods protect the sacrificer through all three pressings and that the offering become sv-iṣṭi—properly completed—yielding long life, wealth, and well-being.
Because each savana is a distinct ritual ‘turn’ in the day; the hymn distributes protection across them—Agni for the morning, the All-gods with Indra and Maruts for the second, and Ṛta/sv-iṣṭi for the third completion.
Svara are the sacred chant tones/accents. The hymn treats mastery of these tones as a real ritual power: correct voiced performance aligned with Ṛta is what leads the rite to sv-iṣṭi and ‘better good’.
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