Rig Veda 2.2.12: Mandala 2, Sukta 2, Mantra 12
Sukta 2.2
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
उभयासो जातवेदः स्याम ते स्तोतारो अग्ने सूरयश्च शर्मणि । वस्वो रायः पुरुश्चन्द्रस्य भूयसः प्रजावतः स्वपत्यस्य शग्धि नः ॥
ubháyāso jātavedo syāma te stotā́ro agne sū́rayāś ca śármaṇi | vásvo rāyáḥ puru-candrasyá bhū́yasaḥ prajā́vataḥ su-ápatyasya śágdhi naḥ ||
Agni, tumhe Jatavedas kehte hain kyunki tum janate ho sab. Hum tumhare do tarah ke saathi ban jayein, jo tumhare gun gate hain aur jo tumhari roshni mein dekhte hain. Humein shanti mein rakhna. Tum Vasus ke swami ho. Humein woh daan de jo bada ho, chamakta ho, aur badhta rahe. Paisa, bacche, aur khandaan, sab aise mile ki aage chalta rahe.
Word by Word
- उभयासः
- we both kinds / both partiesAdjective (used substantively)पुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (स्याम इत्यस्य कर्ता)Root उभय (प्रातिपदिक)
- जातवेदः
- O Jātavedas (Agni, knower of births)Noun (vocative epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot जातवेदस् (प्रातिपदिक; अग्निनाम)
- स्याम
- may we beVerbलिङ् (विधिलिङ्), उत्तमपुरुषः, बहुवचनम्Role (क्रिया)Root अस् (धातु)
- ते
- of you / yourPronounषष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root युष्मद् (सर्वनाम)
- स्तोतारः
- praisersNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (स्याम इत्यस्य)Root स्तोतृ (प्रातिपदिक; √स्तु)
- अग्ने
- O AgniNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot अग्नि (प्रातिपदिक)
- सूरयः
- patrons / noblesNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (स्याम इत्यस्य)Root सूरि (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थकःRoot च (निपात)
- शर्मणि
- in protection / in shelterNounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot शर्मन् (प्रातिपदिक)
- वस्वः
- of wealth / of the goodNounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root वसु (प्रातिपदिक)
- रायः
- of richesNounस्त्रीलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root राय्/रायि (प्रातिपदिक; ‘धन’)
- पुरुचन्द्रस्य
- of the many-shining / richly radiantAdjective (genitive qualifier)पुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root पुरु-चन्द्र (समास; प्रातिपदिक)
- भूयसः
- of greater (abundance)Adjectiveनपुंसकलिङ्गः, षष्ठी, एकवचनम् (रायः इत्यस्य विशेषणम्)Role सम्बन्ध (षष्ठी)Root भूयस् (प्रातिपदिक; तुलनात्मक)
- प्रजावतः
- of the progeny-possessingAdjectiveपुंलिङ्गः, षष्ठी, एकवचनम् (स्वपत्यस्य इत्यस्य सह विशेषणम्)Role सम्बन्ध (षष्ठी)Root प्रजा-वत् (प्रातिपदिक)
- स्वपत्यस्य
- of good lordship / of good household masteryNoun/Adjective (possessor of good lordship/household)पुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root स्व-पति (समास; प्रातिपदिक)
- शग्धि
- grant! / be able to bestow!Verbलोट् (आज्ञार्थः), मध्यमपुरुषः, एकवचनम्Role (क्रिया)Root शक् (धातु; वैदिक आज्ञार्थे विशेषरूपम्)
- नः
- to us / for usPronounचतुर्थी/षष्ठी, बहुवचनम् (एन्क्लिटिक)Role सम्प्रदान (दातृक्रियायाम्)Root अस्मद् (सर्वनाम)
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धिविग्रहः): उभयासः | जातवेदः | स्याम | ते | स्तोतारः | अग्ने | सूरयः | च | शर्मणि || वस्वः | रायः | पुरुचन्द्रस्य | भूयसः | प्रजावतः | स्वपत्यस्य | शग्धि | नः । विशेषाः: (1) ‘उभयासः’ = उभय + आस् (प्रथमा बहु) वैदिक-प्रयोगः ‘उभय’ के बहुवचन-प्रातिपदिक-रूपेण। (2) ‘स्याम’ = अस् धातोः विधिलिङ् 1पु.बहु। (3) ‘शग्धि’ वैदिक आज्ञार्थक-रूपम् √शक् ‘समर्थ/प्रदान’ (लोट् 2पु.एक)। (4) ‘नः’ एन्क्लिटिक सर्वनाम, दान/अनुग्रह-क्रियायां सम्प्रदानार्थे। (5) ‘पुरुचन्द्रस्य’ समासः (कर्मधारय/बहुव्रीहि-प्रायः) ‘बहु-दीप्तिमतः’ इत्यर्थे, षष्ठी एक।
The meaning
Outer meaning
A prayer to Agni Jātavedas: may we be both his singers and illumined seers, established in his peace; may he grant abundant wealth, increase, progeny, and good lineage.
Inner meaning
Agni, the awakened divine Will, is asked to make the aspirant “twofold”: (1) stotā—one who offers the soul’s affirmation and aspiration, and (2) sūri—one who sees by inner light. Being founded in śarmaṇi (the peace/secure wideness of the Flame), the seeker asks for rāyas (plenitude of being) that is “many-shining” (puru-candra): an inner abundance of powers, joys, and knowledges that multiplies (prajāvat) and forms a stable noble continuity (su-apatya / svapatya) of inner faculties and realizations.
Universal truth
True progress is integral: devotion (song/aspiration) and knowledge (seerhood/illumination) must grow together under the guidance of an awakened will. When consciousness rests in inner peace, abundance manifests as luminous capacities, fruitful growth, and a harmonious continuity of character and purpose.
Themes
Agni as inner guide, boons: rayi (plenitude), prajā (fruitful becoming), speech-and-vision integration (stotā + sūri)
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- RV 2.1, RV 2.2, RV 2.3, RV 2.4
Family tradition
Bhr̥gu-Aṅgiras fire-tradition; hymns emphasize Agni as inner priest and the right ordering of the sacrifice.
Significance
Gṛtsamada’s vision often moves from kindling the inner Fire to establishing a stable luminous order (ṛta) in life—devotion and insight unified as a single yoga of the sacrifice.
The deity
- Devata
- Agni (Jātavedas)
- Epithets
- Jātavedas, Vasu-pati (lord among the Vasus), Hotṛ (priest)
- Related deities
- Vasus, Indra, Maruts
Cosmic role
Mediator between human and divine worlds; carrier of offerings; awakener of aspiration and right action.
Inner power
Divine Will and psychic flame that transforms nature, organizes growth, and brings the peace of the soul’s security.
In ritual
Where it is used
Agni-stuti within Soma and Agni rites; invocation for prosperity and protection
उ॒भया॑सो जातवेदः स्याम ते स्तो॒तारो॑ अग्ने सू॒रय॑श्च॒ शर्म॑णि । वस्वो॑ रा॒यः पु॑रुश्च॒न्द्रस्य॒ भूय॑सः प्र॒जाव॑तः स्वप॒त्यस्य॑ शग्धि नः ॥
उ॒भया॑सः । जा॒त॒ऽवे॒दः॒ । स्या॒म॒ । ते॒ । स्तो॒तारः॑ । अ॒ग्ने॒ । सू॒रयः॑ । च॒ । शर्म॑णि । वस्वो॑ । रा॒यः । पु॒रु॒ऽच॒न्द्रस्य॑ । भूय॑सः । प्र॒जाऽव॑तः । सुऽअ॒प॒त्यस्य॑ । श॒ग्धि॒ । नः॒ ॥
ubhayāsaḥ | jāta-vedaḥ | syāma | te | stotāraḥ | agne | sūrayaḥ | ca | śarmaṇi | vasvo | rāyaḥ | puru-candrasya | bhūyasaḥ | prajāvataḥ | su-apatyasya | śagdhi | naḥ
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4 pādas × ~11 syllables
Forward-driving, declarative cadence suited to aspiration and petition.
Builds inner firmness and uplift; the long triṣṭubh stride supports a sense of expansion into peace and plenitude.
- जातवेदः (jātavedas)
- Literal: knower of all births; one who knows all beings. Symbolic: the divine Fire that knows the origins and right movements of all inner states; the guiding will in evolution
- स्तोतारः (stotāraḥ)
- Literal: praisers/singers. Symbolic: the aspiring parts that affirm the Divine and offer intention
- सूरयः (sūrayaḥ)
- Literal: illumined ones/seers. Symbolic: faculties of intuitive discernment and inspired insight
- शर्मणि (śarmaṇi)
- Literal: peace, shelter, protection. Symbolic: the secure wideness and calm foundation of the psychic being under Agni’s guidance
- रायः (rāyaḥ)
- Literal: wealth, riches. Symbolic: plenitude of consciousness—powers, knowledge, joy, harmony
- पुरुचन्द्रस्य (puru-candrasya)
- Literal: many-mooned/many-shining. Symbolic: abundance that reflects in many luminous forms: multiple lights of understanding and delight
- प्रजावतः (prajāvataḥ)
- Literal: with offspring, fruitful. Symbolic: capacity to generate further realizations, works, and inner formations
- स्वपत्यस्य/सुअपत्यस्य (svapatyasya/su-apatyasya)
- Literal: good progeny/noble lineage. Symbolic: a well-ordered continuity of inner powers and right tendencies (sattvic ‘descendants’)
Agni-invocation in the opening/continuation of iṣṭi and soma settings; supportive verse for establishing the sacrificer in śarman (protected rite) and invoking rayi/prajā as dakṣiṇā-like fruition
At the opening/strengthening of the offering sequence when establishing Agni as Hotṛ and seeking benediction.
Kindling/feeding Agni with ghee; recitation to secure śarman (protection/peace) and rāyas (boons).
Use as a meditation-prayer for integrating devotion and insight, and for invoking calm abundance (clarity, energy, supportive circumstances).
Key terms: (1) jāta-vedas: jāta (√jan ‘to be born, arise’) + vedas (√vid ‘to know’) → ‘knower of all births/manifestations’, hence Agni as conscious knower in becoming. (2) śarman (from √śṛ/√śam ‘to quiet, to make auspicious/peaceful’) → inner peace/shelter. (3) rayi: Vedic ‘wealth/plenitude’, often spiritual abundance and supportive powers. (4) sūri/sūrayaḥ: linked with luminous wisdom and heroic intelligence, not merely ‘patrons’. (5) puru-candra: puru ‘many’ + candra ‘shining/bright’ (√cand ‘to shine’) → many-rayed radiance (knowledge/lights). (6) prajā (pra-√jan): that which is ‘brought forth’—children outwardly, but inwardly the living formations/powers generated by the sacrifice.
Ṛta (ordered becoming guided by the knower, Jātavedas), Satyam–Ṛtam–Bṛhat (truth-order and vastness implied by ‘many-shining’ plenitude), śarman (peace/inner protection as condition for right action)
Agni establishes ṛta by harmonizing will, knowledge, and action in the sacrificer.
Jātavedas ‘knows births’—truth of origins and the right unfolding of states.
Growth of luminous plenitude (rāyas) through the fire of aspiration; multiplication of inner ‘progeny’ (prajā) as new formations of consciousness.
Proto-Vedāntic/Integral (Aurobindo-style): evolution of consciousness through the psychic fire and illumination.
Fire = will and transformation; ghee = clarified mind-substance offered upward; ‘many moons’ = many reflective lights of understanding and delight in consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘giver-of-light-and-plenitude’ mythologem: Agni Jātavedas, knower of all becomings, is invoked to establish the sacrificers in śarman (protected peace) and to bestow ‘many-shining’ rayi. The mythic action is not combat but illumination-and-fruition: the Fire transforms aspiration into radiant abundance and generative continuity (prajā/su-apatya).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid ‘to know’ (veda-) aligns with PIE *weyd- ‘see/know’ (cf. Lat. videre, Eng. wit). √jan ‘be born’ aligns with PIE *genh₁- (cf. Lat. gignere, Eng. kin). √cand ‘shine’ is part of an Indo-European poetic lexicon of radiance; the compound puru-candra is a typical archaic formulaic epithet (multiplicity + shining) used for intensified luminosity.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity of consecration: the seer asks to become ‘twofold’ for Agni—stotā (formulating speech-offering) and sūri (holding luminous vision). In return Agni grants śarman (stable inner protection) and rayi (plenitude) that is prajāvat/su-apatya—i.e., the continuation and multiplication of right inner formations generated by Agni’s working.
Unite aspiration (stotra) and insight (sūri) by concentrating on the heart-flame as calm, bright will.
anahata
Gentle nāḍī-śodhana or equal breathing (sama-vṛtti) while mentally offering ‘rāyas’ upward with the exhale.
Śānta wideness with luminous clarity; secure inner poise (śarman).
Begin with a brief inner kindling (recall a sincere intention), chant once slowly, then sit 3–5 minutes sensing peace in the chest and inviting ‘many-shining’ capacities (clarity, courage, joy) to multiply without strain.
Vedic tri-svara (udātta/anudātta/svarita) as per Śākala recension; preserve udātta peaks on key invocatives (e.g., jātavedas, agne).
Keep udātta clearly raised; svarita as a controlled fall; avoid flattening compounds like puru-candrasya.
jātavedas: long ā, clear dental d, śarmaṇi: retroflex ṇ, short i, puru-candrasya: articulate sandhi lightly; keep candra as 'cand-ra', prajāvataḥ: long ā, soft v, śagdhi: pronounce 'śag-dhi' with aspirated dh
Warm, steady, inwardly smiling tone; end each pāda with a soft settling into silence.
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