Atharva Veda 7.97.4: Kanda 7, Anuvaka 10, Sukta 97, Mantra 4
Sukta 97
सु॒गा वो॑ देवाः॒ सद॑ना अकर्म॒ य आ॑ज॒ग्म सव॑ने मा जुषा॒णाः । वह॑माना॒ भर॑माणाः॒ स्वा वसू॑नि॒ वसुं॑ घ॒र्मं दिव॒मा रो॑ह॒तानु॑
sugā́ vo devā́ḥ sádānā akarma yá ājagmá sávane mā juṣāṇā́ḥ | váhamānā bháramāṇāḥ svā́ vásūni vásuṃ ghármam divám ā́ rohátā́nu
Easy of access have we made your seats, O gods, ye who have come to the offering, taking pleasure in me. Bearing and bringing your own riches—yea, the rich hot draught—ascend thereafter unto heaven.
देवियों देवताओं, तुम्हारे लिए बैठने की जगह आसान कर दी है। तुम यज्ञ में आए हो, मुझसे खुश हो। अपना धन लेकर आओ, गरम प्याला लेकर आओ। फिर आसमान में चढ़ो।
The meaning
What it says
The speaker prepares “easy access” seats for the gods who have come to the pressing/oblation; pleased with the sacrificer, the gods carry and bring their own riches, including the potent hot draught (gharma), and then ascend to heaven in orderly departure.
The inner meaning
Psychologically, this is the art of making the inner altar “welcoming”: clearing obstacles, arranging attention, and inviting higher capacities to “take their seat” in consciousness. When the mind offers a hospitable, well-ordered space, the ‘gods’ (faculties) return gifts—clarity, strength, and resources—and then withdraw without turbulence.
The truth in it
Orderly preparation and right reception determine the quality of what returns to us: when we create accessible, dignified space for what is sacred/valuable, prosperity and potency arrive naturally, and transitions (arrival/departure) become smooth rather than disruptive.
What it is for
- Kind of hymn
- Paustika (Prosperity) + Atithi/Deva-satkara (divine hospitality) framing
Its aim
To ensure the gods’ unobstructed seating and pleased acceptance, resulting in the conveyance of wealth, followed by their orderly departure.
Word by Word
Pada patha
सुगा । वः । देवाः । सदना । अकर्म । ये । आजग्म । सवने । मा । जुषाणाः । वहमानाः । भरमाणाः । स्वा । वसूनि । वसुम् । घर्मम् । दिवम् । आ । रोहत । अनु ।
- सुगा
- easy-going, having an easy patheasy-going; of good path; (ritually) unobstructed and auspiciousAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (पथ/गतिः इत्यर्थे स्त्री) — ‘सुगा (गतिः)’Role KarmaRoot सु-ग (प्रातिपदिक: सुग) / सु + ग (गम् ‘to go’ से भाव)
- वः
- for you / yourfor you; your (addressed to the gods)Pronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘वः’ = ‘your/for you’)Role SampradānaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- देवाः
- the godsO gods (collective divine guests)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot देव (प्रातिपदिक)
- सदना
- a seat, abode, dwelling-placeseats/dwellings; ritual stations (places of sitting and receiving)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot सदन (प्रातिपदिक)
- अकर्म
- (they) made / preparedwe have made; we have effected (ritually constructed/arranged)Verbलुङ् (अorist), परस्मैपद, उत्तम? (न) — प्रथमा, बहुवचन?; व्यवहारतः: 3rd person plural aorist ‘they made/did’ (अकर्म = अकृण्वन्/अकर्मन् वैदिक)Role क्रियाRoot कृ (धातु) — लुङ् (अorist) रूप ‘अकर्म’
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचन (सम्बन्धसूचक) — ‘who’Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- आजग्म
- came / has comehave come; have arrived (to the rite)Verbलिट् (परिपूर्ण/परफेक्ट) 3rd person singular, परस्मैपद (वैदिक रूप: आजग्म = ‘has come/ came’)Role क्रियाRoot गम् (धातु) — लिट्/लुङ् वैदिक परिपाटी; ‘आ-गम्’
- सवने
- at the pressing/oblation (soma-pressing), at the riteat the pressing/oblation; at the offering-sessionNounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot सवन (प्रातिपदिक)
- मा
- meme; to me (the sacrificer’s person as locus of benefit)Pronounद्वितीया, एकवचन (एन्क्लिटिक ‘मां/मा’ = ‘me’)Role KarmaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- जुषाणाः
- delighting in, favoring, gladly acceptingtaking pleasure in; accepting favourably (of the offering)Participle (Adjectival)वर्तमान कृदन्त (शानच्), पुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot जुष् (धातु) — वर्तमान कृदन्त (शानच्) / आत्मनेपद
- वहमानाḥ
- carrying, bearingParticiple (Adjectival)वर्तमान कृदन्त (शानच्), पुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot वह् (धातु) — वर्तमान कृदन्त (शानच्)
- भरमाणाः
- bringing, bearing, conveyingbringing; conveying (reinforced sense of transport of wealth)Participle (Adjectival)वर्तमान कृदन्त (शानच्), पुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot भृ (धातु) — वर्तमान कृदन्त (शानच्)
- स्वा
- their owntheir own; proper (belonging to them as givers)Adjectiveनपुंसकलिङ्ग, द्वितीया, बहुवचन (वसूनी इत्यस्य विशेषणम्) — ‘own’Role KarmaRoot स्व (प्रातिपदिक)
- वसूनि
- goods, riches, treasureswealths; goods; prosperitiesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot वसु (प्रातिपदिक)
- वसुम्
- precious, excellentwealthy; a wealth (as concentrated boon)Adjectiveपुंलिङ्ग, द्वितीया, एकवचन (घर्मम् इत्यस्य विशेषणम्) — ‘rich/precious’Role KarmaRoot वसु (प्रातिपदिक)
- घर्मम्
- the gharma (hot drink/oblation; heated offering)gharma: hot drink/oblation; also the heated vessel offering (pravargya-like potency)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot घर्म (प्रातिपदिक)
- दिवम्
- heaven, the skyto heaven; the sky (realm of ascent and divine return)Nounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot दिव्/द्यौ (प्रातिपदिक: दिव)
- आ
- up, towardsunto; up to (directional preverb)Indeclinableउपसर्ग (रोहत इत्यनेन) / क्रियाविशेषणRole क्रिया-विशेषणRoot आ (उपसर्ग/अव्यय)
- रोहत
- climb, mount, ascendascend! mount! (depart upward after granting boons)Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, बहुवचनRole क्रियाRoot रुह् (धातु)
- अनु
- after, along, in successionafter; in due course; in proper sequence (following the rite)Indeclinableक्रियाविशेषण/उपसर्ग (रोहत इत्यनेन)Role क्रिया-विशेषणRoot अनु (अव्यय/उपसर्ग)
Sandhi Notes
- सुगा वः देवाः सदना अकर्म | यः आजग्म सवने मा जुषाणाः | वहमानाः भरमाणाः स्वा वसूनि वसुम् घर्मम् दिवम् आ रोहत अनु ||
- 1) ‘सु॒गा’ = सुगा (दीर्घ/स्वरचिह्न हटाकर)
- 2) ‘सद॑ना’ स्वतंत्र पद (सदन- द्वि.एक.)
- 3) ‘अकर्म’ वैदिक लुङ्/अorist रूप (कृ धातोः) ‘अकर्मन्/अकृण्वन्’ के स्थान पर
- 4) ‘आजग्म’ = आ + जग्म (गम् धातोः परफेक्ट)
- 5) ‘जुषाणाः/वहमानाḥ/भरमाणाः’ शानच्-प्रत्ययान्त वर्तमान कृदन्त, देवाः के विशेषणरूपेण
- 6) ‘आ रोहत अनु’ में ‘आ’ तथा ‘अनु’ क्रियाविशेषण/उपसर्ग रूपेण ‘रोहत’ के साथ।
Seer, deity and metre
- Rishi
- Atharvanic tradition (unspecified here)
- Devata
- Viśve Devāḥ (All Gods)
- Chandas
- Triṣṭubh-like (probable)
- Rasa
- Shanta and Adbhuta
Sayana glosses sugā as ‘nirvighnā’—free from obstacle—referring to prepared seats/places for the gods. The gods, once pleased (juṣāṇāḥ), are asked to carry/bring wealth to the sacrificer and then depart in due order. gharmam is treated as a potent hot oblation (or its vessel), a concentrated ‘vasu’ ensuring satisfaction and return.
Unknown (Atharvanic tradition; anukramaṇī not supplied)
Deva-satkara (divine hospitality), rite-management (arrival, seating, satisfaction, dismissal) and paustika prosperity through correct hosting of divine powers.
Embodies the Atharvan principle that prosperity is secured by removing obstacles and correctly ‘hosting’ power—speech and space-engineering as effective ritual technology.
Viśve Devāḥ (All Gods)
Collective divine order that coordinates functions of cosmos and society; invoked here as guests whose satisfaction stabilizes exchange between human offering and divine return.
Indirect protection through orderly rite: prevents ‘ritual congestion’ and hostile interference by ensuring the devas accept and depart in due course.
4 pādas of ~11 syllables (with Atharvanic flexibility and sandhi-dependent counts)
Atharvan verses often show triṣṭubh cadence with pragmatic liturgical phrasing; minor irregularities are common in domestic/technical contexts.
Processional, forward-driving; suitable for ‘invitation + conveyance + dismissal’ sequence.
Creates a sense of open pathways and completion—invokes arrival, fullness, and clean closure.
Arrange ritual ‘seats’ (designated spots) for deities around the fire/offerings.
Recite the first half while indicating the prepared places (touching or gesturing to the seats).
Offer the hot oblation (gharma/ghṛta warmed) or the rite’s principal havis.
Recite the second half as a dismissal (visarjana), directing the gods to ascend after granting wealth.
Kauśika Sūtra: hospitality-to-deities sequences in domestic rites; recited when arranging seats/places and concluding offerings (general mapping for AV 7.97).
Atharvan priest as ritual technologist of space: he ‘makes’ the seats easy (sugā) and performs the dismissal so no residue of divine/ritual force becomes harmful.
Used as a deva-āsana/atithi-satkara verse: preparing a clean, unobstructed seat/space for divine powers before/around an offering; also suited to inaugurating a prosperity rite.
At the invitation/seating of devas; before the main oblation and again as a transition toward dismissal.
Householder or purohita recites while arranging seats/space and tending the heated offering.
As a ‘space-opening’ chant before pūjā/homa; can accompany lighting a lamp and arranging offerings with deliberate order.
सदन (ritual seats/space as engineered infrastructure); घर्म (hot oblation/vessel as concentrated potency)
Implicit: gharma as heated oblation/vessel; savana implies Soma/pressing context (heat + extraction).
Heat (gharma) concentrates efficacy; prepared seating (sadana) is the engineered container. Together they express Atharvan ‘substance-action’: potency must be contained, welcomed, and then released.
Stress-reduction via ‘closure rituals’: structured beginning–middle–end reduces anxiety and improves perceived control.
Household/sacrificer and ritual space
Ensure unobstructed divine seating and pleased acceptance so that wealth/potency is conveyed, followed by orderly departure to prevent lingering or disorder.
Space-consecration + invitational speech + ‘path-opening’ formula; prosperity-by-hospitality paradigm.
Ritual misfire, inauspicious obstruction, ‘stuck’ energies after offering
Wealth, successful offerings, social/ritual prestige
- सुगा (sugā)
- unobstructed pathways; removal of friction in ritual and life
- सदना (sadanā)
- prepared inner/outer containers; stable ‘place’ for power to dwell
- सवन (savana)
- the moment of extraction/essence-taking; disciplined effort yielding potency
- जुषाणाः (juṣāṇāḥ)
- consent/attunement of higher order; successful ‘fit’ between offering and recipient
- वसूनी / वसु (vasūni/vasu)
- all forms of nourishment—material, social, cognitive, spiritual
- घर्म (gharma)
- concentrated heat of tapas; distilled vitality and efficacy
- दिवम् आरोहत (divam ārohat)
- integration and release; powers return to their proper domain after completion
Create an ‘inner seat’ for higher qualities (clarity, courage, generosity) and practice clean completion after invoking them.
Anāhata (hospitality/receiving) and Sahasrāra (ascent/return)
Slow nasal breathing; slightly longer exhale on ‘divam ā rohatānu’ to emphasize release.
Visualize a clear path and a luminous seat in the heart-space; warmth rising (gharma) as vitality without agitation.
Collected, orderly, receptive attention (sattvic containment).
Begin with tidying the physical space; then chant while mentally ‘seating’ the devas (qualities). End by imagining them departing upward, leaving blessings but no residue.
Ṛgvedic-style triṣṭubh recitation if sung; otherwise Atharvanic pragmatic chant with clear word-boundaries.
Warm, hospitable, steady (as if welcoming honored guests).
Suitable as an ‘opening-and-closing’ charm: one recitation while preparing seats, one at acceptance, one at dismissal to prevent ritual residue.
3 times
Beginning a homa/pūjā, housewarming, starting a prosperity project, or any situation needing smooth ‘invitation and closure’ (meetings, initiations).
After cleaning/preparing the space and before the main offering; optionally again at the end to ‘send back’ invoked powers.
Fewer obstacles, better receptivity, sense of auspicious order; prosperity framed as the return-gift of well-hosted power.
Do not use as a substitute for safety with fire/heat; keep gharma/homa practices physically safe and ventilated.
No herb is named; the material correlate is gharmam (hot oblation), a thermal ‘technology’ rather than a plant drug. Heat and sweetness/fat function as sensory efficacy markers that secure divine satisfaction.
It models gods as honored guests requiring seating and proper send-off, mirroring elite hospitality norms. The sacrificer’s status is enhanced by the capacity to host and remunerate the divine through offerings.
The hospitality and dismissal idiom is RV-compatible; the explicit spatial engineering of ‘seats made easy’ reads as a practical Atharvanic emphasis on ritual logistics.
Gopatha often stresses correct ‘arrival–seating–feeding–dismissal’ as the cycle that prevents ritual backfire. This verse encodes that cycle: prepared seats, pleased acceptance, boon-transfer, and orderly departure.
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