Rig Veda 1.77.2: Mandala 1, Sukta 77, Mantra 2
Sukta 1.77
- Rishi
- Gautama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
यो अध्वरेषु शंतम ऋतावा होता तमू नमोभिरा कृणुध्वम् । अग्निर्यद्वेर्मर्ताय देवान्त्स चा बोधाति मनसा यजाति ॥
yo adhvaréṣu śáṃtama ṛtā́vā hótā tám ū́ námo bhir ā́ kṛṇudhvam | agnír yád vér mártāya devā́ntsá cā bódhāti mánasā yajāti ||
യജ്ഞയാത്രകളിൽ ഏറ്റവും ശാന്തിദായകനായ, ഋതവാൻ ഹോതാവായ അവനെ—നമസ്കാരകൃത്യങ്ങളാൽ നിങ്ങളുടെവനാക്കുവിൻ. കാരണം അഗ്നി സത്യമായി മർത്ത്യനുവേണ്ടി ദേവന്മാരെ തിരഞ്ഞെടുക്കി (ജയിച്ചു) കൊണ്ടുവരുമ്പോൾ, അവൻ ബോധത്തിൽ ഉണർത്തുകയും മനസ്സാൽ യജിക്കുകയും ചെയ്യുന്നു.
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद्- (सर्वनाम-प्रातिपदिक)
- अध्वरेषु
- in the sacrificesNounपुंलिङ्गः, सप्तमी, बहुवचनम्Role AdhikaraṇaRoot अध्वर- (प्रातिपदिक)
- शंतमः
- most beneficentAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot शंतम- (शम् + तमप्; प्रातिपदिक)
- ऋतावा
- truth-ordered, righteousAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot ऋतावन्- (प्रातिपदिक; ‘possessing ṛta’)
- होता
- the Hotṛ-priest (invoker)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot होतृ- (प्रातिपदिक)
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तद्- (सर्वनाम-प्रातिपदिक)
- ऊ
- indeed, justIndeclinableअव्ययम्Root ऊ (निपात/अव्यय)
- नमोभिः
- with reverences, with obeisancesNounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot नमस्- (प्रातिपदिक)
- आ
- towards, forth (prefix)Indeclinableअव्ययम् (उपसर्गः)Root आ (उपसर्ग/अव्यय)
- कृणुध्वम्
- make (you all), do (you all)Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, बहुवचनम्, आत्मनेपदम्Root कृ- (धातु)
- अग्निः
- Agni (fire-god)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अग्नि- (प्रातिपदिक)
- यत्
- when/that whichPronounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (सम्बन्धकः)Root यद्- (सर्वनाम-प्रातिपदिक)
- वेः
- you pursue/impel (Vedic)Verbलट्, मध्यमपुरुषः, एकवचनम्, परस्मैपदम् (वैदिक-रूपम्) अथवा injunctive-प्रयोगः (वैदिक)Root वी- (धातु; ‘to pursue/drive/impel’, Vedic)
- मर्ताय
- for the mortalNounपुंलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot मर्त- (प्रातिपदिक)
- देवान्
- the godsNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot देव- (प्रातिपदिक)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद्- (सर्वनाम-प्रातिपदिक)
- च
- andIndeclinableअव्ययम्Root च (निपात/अव्यय)
- बोधाति
- awakens, perceivesVerbलट्, प्रथमपुरुषः, एकवचनम्, परस्मैपदम् (वैदिक-रूपम्)Root बुध्- (धातु)
- मनसा
- with the mindNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot मनस्- (प्रातिपदिक)
- यजाति
- worships, sacrificesVerbलट्, प्रथमपुरुषः, एकवचनम्, परस्मैपदम् (वैदिक-रूपम्)Root यज्- (धातु)
Sandhi Notes
- Sandhi resolution (pada-wise): शंत॑म ऋ॒तावा॒ → शंतमः + ऋतावा (visarga before vowel, RV orthography often writes without explicit visarga)
- तमू॒ → तम् + ऊ (enclitic particle)
- नमो॑भि॒रा → नमोभिः + आ (final -ः before vowel becomes -र् in saṃhitā: नमोभिरा)
- अ॒ग्निर्यद्वेर्मर्ता॑य → अग्निः + यत् + वेः + मर्ताय (अग्निः + यत् → अग्निर्यत् by visarga sandhi; remaining are word-junctions)
- दे॒वान्त्स → देवान् + सः (final -न् before स- gives -न्त्स- in saṃhitā: देवान्त्स)
The meaning
Outer meaning
Agni, the most peace-giving Hotṛ in the sacrificial journeys, is to be made “ours” by reverent homage; when Agni truly wins the gods for the mortal, he awakens and performs the sacrifice with the mind.
Inner meaning
In the inner adhvara (the soul’s progressive journey), Agni is the quieting flame that establishes concord (śaṃtama) by aligning the being with ṛta (true law). When the will is sincere and rightly kindled, it “wins the gods” (higher powers of light, force, delight) for the human nature—meaning these faculties descend and cooperate. Then Agni awakens inwardly (bodhāti) and the sacrifice becomes mental and conscious: aspiration, attention, and offering are carried by mind (manasā), not merely outer act.
Universal truth
Peace and progress arise when the human will is aligned with truth-law; then higher powers naturally respond, awakening a more conscious mode of living where thought itself becomes an offering.
Themes
homage and surrender, Agni as inner priest, gods won for the mortal, peace through right sacrifice
The seer
- Rishi
- Gautama
- Other hymns
- RV 1.76, RV 1.77, RV 1.78
Family tradition
Gautamas are a prominent ṛṣi-family in Maṇḍala 1, noted for Agni hymns emphasizing ṛta, inspired speech (gīr), and the inner priesthood of consciousness.
Significance
Gautama’s vision here frames Agni as the psychological Hotṛ: the divine Will that turns outer rite into inner awakening, making the human mind itself a sacrificial field.
The deity
- Devata
- Agni
- Epithets
- śaṃtama (most peace-giving), ṛtāvā (upholder of ṛta), hotā (invoker)
- Related deities
- Indra, Soma, Mitra-Varuṇa, Maruts
Cosmic role
Mediator between human and divine; carrier of offerings; awakener of the gods in the sacrifice; establisher of right order.
Inner power
The flame of aspiration and discernment that converts desire into offering, calls higher light, and awakens conscious participation in the yoga of works.
In ritual
Where it is used
Agnihotra and broader śrauta yajñas where Hotṛ/Agni is central (invocation and offering).
यो अ॑ध्व॒रेषु॒ शंत॑म ऋ॒तावा॒ होता॒ तमू॒ नमो॑भि॒रा कृ॑णुध्वम् । अ॒ग्निर्यद्वेर्मर्ता॑य दे॒वान्त्स चा॒ बोधा॑ति॒ मन॑सा यजाति ॥
यः । अ॒ध्व॒रेषु॑ । शम्ऽत॑मः । ऋ॒तऽवा॑ । होता॑ । तम् । ऊँ॒ इति॑ । नमः॑ऽभिः । आ । कृ॒णु॒ध्व॒म् । अ॒ग्निः । यत् । वेः । मर्ता॑य । दे॒वान् । सः । च॒ । बोधा॑ति । मन॑सा । य॒जा॒ति॒ ॥
yaḥ | adhvareṣu | śam-tamaḥ | ṛta-vā | hotā | tam | oṃ iti | namaḥ-bhiḥ | ā | kṛṇudhvam | agniḥ | yat | veḥ | martāya | devān | saḥ | ca | bodhāti | manasā | yajāti
44
4 pādas × ~11 syllables
Firm, forward-driving, suited to proclamation and inner command.
Builds a steady ascent: reverence → invocation → awakening; supports concentrated will and clear aspiration.
- अध्वरेषु (adhvareṣu)
- Literal: in the sacrifices/ceremonial courses. Symbolic: in the inner journey of offering; stages of sādhanā
- शंतम (śaṃtama)
- Literal: most peace-giving. Symbolic: power that harmonizes the being and quiets conflict
- ऋतावा (ṛtāvā)
- Literal: possessing ṛta. Symbolic: aligned with truth-order; right working of consciousness
- होता (hotā)
- Literal: invoker/priest. Symbolic: the inner leader who calls down higher powers
- नमोभिः (namobhiḥ)
- Literal: with obeisances. Symbolic: reverent consent, humility, surrender of ego
- देवान् (devān)
- Literal: the gods. Symbolic: divine faculties: illumination, force, delight, wideness
- बोधाति (bodhāti)
- Literal: awakens. Symbolic: becomes consciously active in mind and life
- मनसा यजाति (manasā yajāti)
- Literal: sacrifices with the mind. Symbolic: inner offering through attention, intention, and aspiration
Instructional: establish Agni through namas; emphasizes that successful outer rite depends on awakened inner consciousness (manasā yajāti).
At kindling and invitation of Agni; also in recitation sequences praising Agni as Hotṛ.
Homage (namo) and inviting Agni to take the lead; mentally offering alongside physical oblations.
Use as a pre-meditation invocation: offer the mind’s movements into the inner fire and ask for peaceful alignment with truth-order.
adhvara: often explained as ‘non-injurious’ (a-dhvara) but semantically functions as the sacrificial course; linked to adhvan ‘path’ in many contextual uses—inner journey of offering. ā kṛṇudhvam: ‘make him (Agni) your own’—appropriation by surrender. veḥ (problematic verb): taken here as ‘to win/obtain effectively’—Agni secures the gods’ presence for the mortal. manasā yajāti: sacrifice is internalized—mind becomes the instrument of offering when Agni awakens.
innerization of yajña (manasā yajāti), Ṛta-guided action, adhvara as inner path, awakening (bodhāti)
Agni as ṛtāvā indicates the force that makes the human journey conform to cosmic law.
True choosing/winning of the gods implies sincerity and exactness in aspiration.
Awakening of divine powers in the mortal through the mediator-fire; evolution of consciousness via sacrifice.
Proto-Vedāntic and Yogic reading (Aurobindo/Kashyap): sacrifice as inner transformation rather than mere ritual exchange.
Fire = will and aspiration; smoke = upward movement of thought; altar = concentrated field of practice (inner adhvara).
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘winning of the gods’ for the mortal by Agni: the divine powers become accessible when Agni is established. The mythic logic is conquest-by-rite; the psychological reading is acquisition of higher faculties through awakened will and surrendered reverence.
- How does the linguistic structure reflect Proto-Indo-European roots?
- namas ‘homage’ relates to PIE *nem- ‘bend’ (cf. Greek nemō in different semantic lines; the bodily bow becomes semantic ‘reverence’). √budh from PIE *bheudh-. √yaj is Indo-Iranian yasna-cognate. The construction manasā (instrumental) shows the IE tendency to express means/instrument explicitly in ritual formulae.
- What is the relationship between the Rishi and the Devata here?
- The rishi instructs the collective (plural imperative) to ‘make Agni yours’ through homage—reciprocity through surrender. Agni, in turn, ‘wins’ the gods and internalizes the sacrifice as mental offering, indicating a movement from outer rite to conscious inner operation.
Kindle the inner fire of will; offer thoughts and impulses into it; invite higher faculties to descend.
Manipura (inner fire/will)
Gentle nāsikā breathing with a slight pause after inhale; on exhale, ‘offer’ a thought into the flame.
Collected, wakeful calm; receptive to descent of light.
Begin with namas (inner consent). Visualize a steady flame at the navel/heart. Mentally repeat the key sense: ‘Agni, align me with ṛta; awaken the gods in me; let my mind sacrifice.’
Mixed udatta/anudatta/svarita per śākhā recitation; key lifts often on invocation terms (hotā, agniḥ, devān).
Maintain clear stress on long vowels and conjuncts; avoid flattening ‘ṛtāvā’ and ‘manasā’.
ṛ in ṛtāvā: brief vocalic ‘ri’ (not ‘ar’), śaṃtama: nasal ‘ṃ’ before ‘t’, hotā: long ā, devān: long ā, bodhāti: aspirated ‘dh’, yajāti: soft ‘j’, long ā
Steady, warm, inwardly focused; clarity over volume.
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