Atharva Veda 20.68.2: Kanda 20, Anuvaka 7, Sukta 68, Mantra 2
Sukta 68
उप॑ नः॒ सव॒ना ग॑हि॒ सोम॑स्य सोमपाः पिब । गो॒दा इद् रे॒वतो॒ मदः॑
úpa naḥ savánā gahi sómasya somapāḥ píba | godā́ íd revató mádaḥ
Come hither to our pressings; drink of Soma, O Soma-drinker. Verily the rapture is of the wealthy—thou art the giver of cows.
ഞങ്ങളുടെ സവന-പീഡനങ്ങളിലേക്കു ഇവിടെ വരിക; ഹേ സോമപാ, സോമം പാനം ചെയ്യുക. നിശ്ചയമായി ഈ മദം (ആനന്ദോന്മാദം) സമ്പന്നന്റേതാണ്—നീ ഗോദാ, പശുക്കൾ നൽകുന്നവൻ.
The meaning
What it says
An invocation to the Soma-drinking power to come to the ritual pressings and drink Soma; the resulting exhilaration (mada) is linked with prosperity, especially cattle-wealth.
The inner meaning
The psyche calls its own invigorating clarity to the ‘pressing-points’ of life (moments of effort). Right exhilaration is disciplined joy that converts inspiration into tangible nourishment and security.
The truth in it
Focused offering and coherent intention draw supportive forces; authentic joy is not mere intoxication but an energizing alignment that yields sustenance and shared abundance.
What it is for
- Kind of hymn
- Paustika / Soma-liturgical
Its aim
To draw the Soma-drinking deity to the pressings and secure cattle-wealth and prosperity through Soma-inspired ‘mada’.
Word by Word
Pada patha
उप । नः । सवनानि । गहि । सोमस्य । सोमपाः । पिब । गोदाः । इत् । रेवतः । मदः ।
- उप
- near; hither (as preverb with ‘गहि’)hither, near; invitation to approach the riteIndeclinableउपसर्ग/अव्यय; अव्ययत्वात् विभक्ति-लिङ्ग-वचनरहितम्Root उप (उपसर्ग/निपात)
- नः
- to us / ourto us/our; to the sacrificer’s partyPronounषष्ठी (genitive), बहुवचन (enclitic) — ‘our’Role SampradānaRoot अस्मद्
- सवनानि
- (at) the pressings / soma-pressing ritespressings; the Soma-pressing sessions (morning/midday/evening)Nounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole AdhikaraṇaRoot सवन (प्रातिपदिक)
- गहि
- comecome!; imperative of arrivalVerbलोट् (imperative), मध्यमपुरुष, एकवचन; वैदिक-रूप ‘गहि’ = ‘आगच्छ’Root गम्
- सोमस्य
- of Somaof Soma; belonging to the pressed draughtNounपुंलिङ्ग, षष्ठी, एकवचनRole SambandhaRoot सोम (प्रातिपदिक)
- सोमपाः
- Soma-drinker (O one who drinks Soma)Soma-drinker; one whose power is activated by SomaNoun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot सोमपा (प्रातिपदिक; समासः: सोम + पा ‘पिबन्/पाता’)
- पिब
- drinkdrink!; command to partake and thereby empower the exchangeVerbलोट् (imperative), मध्यमपुरुष, एकवचनRoot पा (पिबति)
- गोदाः
- giver of cows (bestower of cattle)giver of cows; bestower of pastoral wealthNoun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot गोदा (प्रातिपदिक; समासः: गो + दा ‘दाता’)
- इत्
- indeed; justindeed; emphaticIndeclinableनिपात; अव्ययRoot इत्/इद् (निपात)
- रेवतः
- of the wealthy/possessing richesof the wealthy/possessing riches; rich in goodsAdjectiveपुंलिङ्ग, षष्ठी, एकवचनRole SambandhaRoot रेवत् (प्रातिपदिक)
- मदः
- intoxication; exhilaration (rapture)gladness/intoxication; the Soma-exhilaration that enables heroic givingNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot मद (प्रातिपदिक)
Sandhi Notes
- उप | नः | सवनानि | गहि | सोमस्य | सोमपाः | पिब | गोदाः | इत् | रेवतः | मदः ।
- 1) ‘सवना’ (संहितापाठ) → पदपाठे ‘सवनानि’ (नपुंसक बहुवचन) — वैदिक-पदपाठ-परम्परानुसारं रूपभेदः।
- 2) ‘इद्’ (संहितायाम्) → पदपाठे ‘इत्’ (निपात; ध्वन्यन्तर/अनुस्वार-लोपादि वैदिक-रूपभेदः)।
- 3) ‘गहि’ वैदिक-आज्ञार्थक-रूपम् (गम् धातोः) ‘आगच्छ’ इत्यर्थे।
Seer, deity and metre
- Rishi
- Rigvedic provenance
- Devata
- Indra is the most common ‘somapā’ and ‘godā’ in RV/AV Soma hymns (probable, context-dependent)
- Chandas
- Likely Anuṣṭubh (requires verification)
- Rasa
- Vira and Adbhuta
Sayana links ‘savānāni’ to the three pressings and reads the invitation as time-specific. ‘Godā’ is interpreted as the concrete fruit expected from the deity’s Soma-exhilaration (mada), i.e., cattle-wealth bestowed upon the patron.
Unknown from AV excerpt; Rigvedic source-verse (Indra-Soma milieu, likely from a family book tradition)
Soma-liturgical praise (stuti) aimed at attracting Indra; prosperity-through-rite (paustika) via correct invitation and offering.
Represents the AV 20 practice of importing RV stotras for ritual efficacy: the seer’s ‘successful invitation’ becomes a reusable technology for drawing power to the domestic/solemn rite.
Indra (probable; ‘somapā’ + ‘godā’ strongly Indraic)
Receives Soma, becomes empowered, releases wealth and victory; mediates between offering and boon.
Indirect: restores vitality (ojas-like uplift) through ‘mada’ conceived as energizing force; counters debility and stagnation.
Guards prosperity and herds; repels scarcity by energizing the patron’s fortune.
Anuṣṭubh (probable RV/AV reuse; needs full pada-syllable verification)
4 pādas x ~8 syllables (compact invitation + boon-claim)
AVŚ 20 often preserves RV phonetics with minor accentual/recensional differences; performance leans stotra-like rather than charm-like.
Quick, directive cadence suited to ‘summoning’ (āhvāna).
Builds immediacy—voice ‘pulls’ the deity toward the pressing; ends in prosperity-affirmation (godā).
At each savana, the reciter invites the deity to approach.
Soma is offered; ‘piba’ is spoken at the serving moment.
The expected return is articulated as cattle-wealth (godā), aligning patron’s intent with the rite’s fruit.
Vaitāna Sūtra (Soma pressing invitations); Kauśika domestic parallels exist only by secondary adaptation (invitation mantras used in household prosperity rites).
Hotṛ/reciter voices the invitation; Adhvaryu serves Soma; Brahman/Atharvan monitors correctness and expiates faults if needed.
Recite before a prosperity effort (trade, harvest, cattle purchase) as a ‘calling’ verse, optionally with a libation of milk/water as Soma-substitute in domestic setting.
Morning/forenoon (Soma-pressing symbolism) or before beginning income-generating work.
If formal, the hotṛ-like reciter chants as invitation; domestically, the householder may recite as sankalpa.
Used as a prosperity affirmation with a simple offering (water/milk) and gratitude practice.
Soma; cows (as wealth)
Soma is the catalytic ‘elixir’ that turns praise into power; cows embody stored sunlight-as-nourishment, the stable form of prosperity.
Soma as rasāyana archetype (rejuvenative essence) in later Ayurvedic imagination; here primarily prosperity/vitality rather than clinical cure.
Motivational/ritual framing that increases perceived energy, confidence, and communal cohesion during demanding tasks.
Householder/patron and household economy (herds, food-security).
Attract the Soma-drinking power to the rite and secure cattle-wealth and thriving through ‘mada’ (energized success).
Āhvāna (summoning) + offering-logic: invitation → drinking → empowerment → gift of cows.
Scarcity, ritual ‘dryness’ (lack of response), loss of cattle/means.
Cattle, food, status, successful sacrifice.
- सवनानि (savanāni)
- regular inner ‘appointments’ with practice; disciplined cycles of renewal
- सोम (soma)
- vital essence; inspired consciousness; the ‘medicine’ of uplift
- सोमपाः (somapāḥ)
- the power that can receive and metabolize ecstasy into strength (often Indra)
- मदः (madaḥ)
- activated courage and confidence; energized mind-state
- गोदा (godā)
- bestower of stable wealth, nourishment, and social standing (cattle as prosperity)
Invite energized clarity into disciplined practice; transform ‘excitement’ into steady strength.
Maṇipūra (will/drive)
Moderate pace recitation with 4-4 breathing (inhale for invitation, exhale for offering/claim).
Visualize golden nectar filling the torso and radiating outward as nourishment and security.
Uplifted, confident, action-ready attention.
Set intention (savana = scheduled practice), recite, then take one concrete step toward prosperity (budgeting, tending cattle/food, honest work).
RV-style udātta/anudātta/svarita as transmitted in AVŚ 20; keep the invitational lift on ‘upa naḥ’ and clarity on ‘piba’.
Maintain word-boundaries: upa | naḥ | savanāni | gahi || somasya | somapāḥ | piba ||
Clear, calling tone (āhvāna), ending with firm assurance on ‘madáḥ’.
In domestic adaptation, Soma may be symbolized by milk/water; keep the invitational function—do not rush the opening ‘upa’.
Seeking prosperity, stable income, or cattle/asset growth; beginning a major work cycle.
Before starting the day’s key task; before a purchase/investment; before a communal meal as prosperity-invocation.
Increased confidence, sense of support, and ‘opening’ toward gain; culturally framed blessing for wealth and nourishment.
Avoid using as justification for intoxicants; interpret ‘mada’ as energized clarity, not impairment.
Soma is the activating medium: the deity’s ‘mada’ (Soma-exhilaration) is causally tied to generosity (godā). The plant-juice becomes a ritual pharmacology producing social-economic outcomes.
Cattle as the named return shows the patron’s agrarian-pastoral economy; priestly mediation channels divine power into tangible wealth, reinforcing patron-priest reciprocity.
The formulaic imperatives (gahi, piba) and savana terminology are RV-standard; AV 20 functions as a liturgical repository of RV language.
Gopatha’s ritual theory treats correct timing (savana) and correct address (somapā) as necessary conditions; efficacy is the successful ‘arrival’ of the deity into the rite, evidenced by prosperity outcomes.
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