Atharva Veda 7.97.6: Kanda 7, Anuvaka 10, Sukta 97, Mantra 6
Sukta 97
ए॒ष ते॑ य॒ज्ञो य॑ज्ञपते स॒हसू॑क्तवाकः । सु॒वीर्यः॒ स्वाहा॑
eṣá te yajñó yajñapate sahásūktavākaḥ | suvī́ryaḥ svā́hā
Here is thy sacrifice, O Lord of sacrifice, accompanied with well-spoken hymn and utterance—bringing excellent vigour: Svāhā!
यह यज्ञ है, यज्ञ के मालिक के लिए। इसके साथ अच्छे शब्द बोलते हैं, अच्छे मंत्र गाते हैं। यह ताकत देता है, बल देता है। स्वाहा।
Rishi: Atharvanic tradition (unspecified here)
Devata: Yajñapati
Chandas: Prose-like yajus-formula (short liturgical line)
Primary: vira
Secondary: shanta
Sayana emphasizes the deictic ‘eṣa’ as formal presentation of the offering to Yajñapati. sahasūktavākaḥ indicates that correct speech accompanies the material act; efficacy depends on both. suvīrya is the desired fruit—strength, heroic vigor, and successful capacity—sealed by svāhā.
To present and seal the offering to Yajñapati so as to obtain suvīrya—excellent vigor/heroic strength and successful capacity.
Suvīrya aligns broadly with ojas/tejas cultivation (vital strength) though not a clinical bhaisajya charm here.
Performance psychology: affirming coherent intention and competent speech increases self-efficacy and persistence.
paustika
Sacrificer/household; the rite’s efficacy
Present and seal the offering to obtain suvīrya (excellent vigor) and ensure ritual success through well-formed speech.
Speech-empowerment (sūkta-vāk) + offering presentation + svāhā sealing.
Weakness of resolve, speech-errors, loss of potency through inarticulate performance
Strength, capability, success in undertakings
‘Here is your sacrifice, O Lord of sacrifice, accompanied by powerful well-spoken hymn and utterance, bringing excellent vigor—Svāhā.’ It presents and seals the offering to Yajñapati, emphasizing correct speech as operative force and the boon of suvīrya.
Affirms that what we offer must be accompanied by right speech—coherent intention, truthful articulation, and confident delivery. Such integrated offering yields ‘suvīrya’: robust agency, stamina, and moral courage.
Efficacy arises when action and speech align: well-formed words empower deeds, and disciplined offerings return as strength and capability.
- एषः (eṣaḥ)
- present-moment offering; immediacy of commitment
- सहसूक्तवाकः (sahasūktavākaḥ)
- mantra as pharmakon; precision of language as energy-channel
- सुवीर्य (suvīrya)
- capacity to act, resilience, ‘good virility’ as life-force and competence
- स्वाहा (svāhā)
- seal of transfer; completion of intention into transformation
Unify speech and intention; cultivate ‘suvīrya’ as steady agency rather than agitation.
Viśuddha (speech) + Maṇipūra (vigor/fire)
Inhale to gather; speak the line on one controlled exhale; short pause after svāhā to feel the ‘seal’.
A bright flame in the navel rising to the throat as clear speech; then settling as stable warmth after svāhā.
Confident, aligned, energized but composed.
Practice slow, precise enunciation; let the final svāhā be the moment you release striving and trust the process.
Plain liturgical chant; emphasize compound सहसूक्तवाकः as a single powered unit.
Weight on यज्ञपते and सहसूक्तवाकः; let सुवीर्यः be spoken with upward energy; end svāhā firmly.
सहसूक्तवाकः (sahasūktavākaḥ): keep long ū; do not split awkwardly—flow the compound, सुवीर्यः (suvīryaḥ): long ī; clear palatal y, स्वाहा (svāhā): long final ā
Confident, resonant, slightly ‘uplifted’ on the boon-word (suvīrya).
Best in sets of 3 or 9 when seeking ‘vigor’ outcomes; maintain exact wording—speech-precision is the charm.
3
Seeking strength for work, study, recovery of morale, leadership, or disciplined practice; also to ‘seal’ a vow or offering with correct speech.
Before beginning demanding tasks; during a lamp-offering; after reciting longer hymns to ‘present’ them.
Greater steadiness, confidence, and follow-through; sense of empowered speech and action alignment.
Not a replacement for medical care or physical training; treat ‘vigor’ as balanced stamina, not reckless overdrive.
पदच्छेदः: एषः | ते | यज्ञः | यज्ञपते | सहःसूक्तवाकः | सुवीर्यः | स्वाहा । 1) ए॒ष ते॑ → एषः + ते (विसर्गः पदान्ते, उच्चारणे लोप/संयोग-प्रभावः). 2) स॒हसू॑क्तवाकः = सहः- + सूक्त- + वाकः (समास; सहः इति नपुंसकलिङ्ग-प्रातिपदिकं ‘बलम्’, तत्पुरुष/बहुव्रीहि-भावेन विशेषणम्). 3) अन्यः बाह्य-सन्धिः न आवश्यकः; यज्ञपते इति सम्बोधन-रूपम्.
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