Rig Veda 2.25.1: Mandala 2, Sukta 25, Mantra 1
Sukta 2.25
- Rishi
- Gṛtsamada
- Devata
- Brahmaṇaspati
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
इन्धानो अग्निं वनवद्वनुष्यतः कृतब्रह्मा शूशुवद्रातहव्य इत् । जातेन जातमति स प्र सर्सृते यंयं युजं कृणुते ब्रह्मणस्पतिः ॥
índhāno agníṃ vanavad vanuṣyatáḥ kṛtá-brahmā śūśuvad rātá-havya ít | jāténa jātám áti sá prá sarsṛte yaṃ-yáṃ yújaṃ kṛṇuté bráhmaṇas-pátiḥ ||
Rozpalając Agniego, zyskuje dla czciciela; ukształtowawszy Słowo, staje się intensywny, ten, którego ofiara jest przyjęta. Tym, co się narodziło, przekracza to, co się narodziło; posuwa się naprzód i tworzy każdego towarzysza jarzma, Brahmanaspati, który łączy moce do pracy.
Word by Word
- इन्धानः
- kindling, being kindled; blazingParticiple (Adjective)पुंलिङ्ग, प्रथमा, एकवचन (वर्तमान कृदन्त: ‘प्रज्वलमानः/दीप्यमानः’)Role कर्तृ (अग्निः/ब्रह्मणस्पतिः के विशेषणरूपेण)Root इन्ध् (धातु) / इन्धान (कृदन्त-प्रातिपदिक)
- अग्निम्
- Agni (fire)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अग्नि (प्रातिपदिक)
- वनवत्
- like a forest; forest-like (abundantly)Adjective (used predicatively)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (क्रियाविशेषणवत्: ‘वनवत्’ = ‘वन इव/वनं यथा’)Role क्रियाविशेषण (रीतिवाचकः)Root वनवत् (प्रातिपदिक; ‘वन’ + वत्)
- वनुष्यतः
- of the desiring/striving (worshipper)Participle/Adjectiveपुंलिङ्ग, षष्ठी, एकवचन (सम्बन्ध: ‘वनुष्यतः’ = ‘desiring/striving one’s’)Role सम्बन्ध (षष्ठी)Root वनुष्यत् (प्रातिपदिक; √वन्/वनुष् ‘to desire, seek, win’ से)
- कृतब्रह्मा
- having performed/formed the sacred formulation (hymn/rite)Adjective (compound)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (स्तुतिकर्ता/यजमानः के विशेषणम्)Root कृत (√कृ) + ब्रह्मन् (प्रातिपदिक)
- शूशुवत्
- has strengthened; has made vigorousVerbलिट् (परिपूर्ण/परफेक्ट), प्रथमपुरुष, एकवचनRole क्रियाRoot √शु/श्वि (शूशुव्—वेदिक परिपूर्ण/आवृत्त रूप)
- रातहव्यः
- whose oblation is given/offeredAdjective (compound)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषण)Root रात (√रा ‘to give’) + हव्य (प्रातिपदिक)
- इत्
- indeed; justIndeclinableनिपातः (एव/खलु/नूनम्-भावे)Role सम्बन्ध/बलवर्धक (निपात)Root इत् (निपात)
- जातेन
- by what is born; with the born (power)Noun/Participle used substantivelyनपुंसकलिङ्ग, तृतीया, एकवचनRole करण (means/instrument: ‘by/with what is born’)Root जात (√जन्)
- जातम्
- the born (one/thing)Noun/Participle used substantivelyनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot जात (√जन्)
- अति
- over; beyondIndeclinable (preverb/preposition)उपसर्ग/अव्यय (अतिक्रमणार्थे)Role क्रियाविशेषणRoot अति
- सः
- hePronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot तद् (सर्वनाम)
- प्र
- forth; forwardIndeclinable (preverb)उपसर्गRole क्रियाविशेषणRoot प्र
- सर्सृते
- moves/flows forth; hastensVerbलट्/वेदिक वर्तमान, आत्मनेपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √सृ (सर्/सर्सृ—वेदिक आवृत्त/तीव्रगमन रूप)
- यम्
- whomPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (यम्…युजम्—यः युजः)Root यद् (सर्वनाम)
- यम्
- whom (each whom)Pronounपुंलिङ्ग, द्वितीया, एकवचन (पुनरुक्ति: यं यम्)Role कर्मRoot यद् (सर्वनाम)
- युजम्
- a yoked companion; allyNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (यम्…युजम्)Root युज् (प्रातिपदिक; ‘yoke/companion/ally’)
- कृणुते
- makes; fashionsVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √कृ
- ब्रह्मणस्पतिः
- Brahmaṇaspati (Lord of sacred speech/prayer)Noun (proper)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot ब्रह्मणस् + पति (प्रातिपदिक; देवता-नाम)
Sandhi Notes
- मुख्य संधि-विच्छेद: (1) व॑नवद्वनुष्य॒तः → वनवत् + वनुष्यतः (त् + व → द्व्; ‘त्’ परे ‘व’ इत्यत्र संधिः)
- (2) शूशुवद्रा॒तह॑व्य॒ इत् → शूशुवत् + रातहव्यः + इत् (त् + र → द्र्; विसर्ग/उच्चारण-परिवर्तन: हव्यः + इत्)
- (3) यंयं॒ → यम् + यम् (पुनरुक्ति; अनुस्वार-लोप/संयोग)
- अन्यत्र उपसर्ग ‘प्र’ क्रियापद ‘सर्सृते’ से संबद्ध।
The meaning
Outer meaning
Kindling Agni for the worshipper, Brahmaṇaspati wins the desired gain; having formed the sacred formulation (brahman), he grows ardent and becomes one whose offering is accepted. By the power that is already born he surpasses what is merely born, presses forward, and makes every ally a fit yoke-fellow for the work.
Inner meaning
When the inner Fire (Agni, the will in the heart) is kindled, the Lord of the Word (Brahmaṇaspati) establishes the mantric consciousness in the seeker. The ‘crafted brahman’ is not mere speech but a shaped vibration of truth that concentrates the being. Through the awakened psychic-will he exceeds the limitations of the lower nature (‘born’ formations of habit) and advances irresistibly, yoking each faculty (mind, life-force, senses) into a coordinated team for the divine work.
Universal truth
Spiritual progress depends on (1) igniting sincere aspiration, (2) forming truthful speech/thought that aligns with Reality, and (3) integrating all parts of the personality into a single disciplined movement toward the higher aim.
Themes
Agni-kindling, Mantric-efficacy, Transcendence, Cooperation-of-powers
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (traditional)
- Other hymns
- RV 2.1 (Agni), RV 2.23 (Brahmaṇaspati), RV 2.24 (Brahmaṇaspati)
Family tradition
Gṛtsamada hymns in Maṇḍala 2 emphasize the efficacious Word, right aspiration, and the powers that open the way to light and plenty.
Significance
Gṛtsamada’s vision often turns the ritual act inward: the ‘brahman’ becomes a force of consciousness, and the gods are inner powers that must be yoked into a single victorious movement.
The deity
- Devata
- Brahmaṇaspati
- Epithets
- Bṛhaspati (closely allied form), Lord of the Word (brahman), Yoker of powers (yujam-kṛt), Forward-driving leader (prasiti-like)
- Related deities
- Agni, Indra, Soma, Sarasvatī
Cosmic role
Cosmic priest and formative intelligence who fashions the creative Word, opens the paths, and coordinates the divine powers for right action in the world-order (ṛta).
Inner power
Illumined mantra-consciousness that gathers scattered energies, gives right direction to will, and makes the offering (inner act) acceptable to the higher consciousness.
In ritual
Where it is used
Invocation of Brahmaṇaspati in soma and fire rites; also used where ‘brahman’ (formulated word) is central to success of the sacrifice.
इन्धा॑नो अ॒ग्निं व॑नवद्वनुष्य॒तः कृ॒तब्र॑ह्मा शूशुवद्रा॒तह॑व्य॒ इत् । जा॒तेन॑ जा॒तमति॒ स प्र स॑र्सृते॒ यंयं॒ युजं॑ कृणु॒ते ब्रह्म॑ण॒स्पति॑: ॥
इन्धा॑नः । अ॒ग्निम् । व॒न॒व॒त् । व॒नु॒ष्य॒तः । कृ॒तऽब्र॑ह्मा । शू॒शु॒व॒त् । रा॒तऽह॑व्यः । इत् । जा॒तेन॑ । जा॒तम् । अति॑ । सः । प्र । स॒र्सृ॒ते॒ । यम्ऽय॑म् । युज॑म् । कृ॒णु॒ते । ब्रह्म॑णः । पतिः॑ ॥
indhānaḥ | agnim | vanavat | vanuṣyataḥ | kṛta-brahmā | śūśuvat | rāta-havyaḥ | it | jātena | jātam | ati | saḥ | pra | sarsṛte | yam-yam | yujam | kṛṇute | brahmaṇaḥ | patiḥ
48
4 pādas × 12 syllables (jagatī norm; refrain-like cadence on the final pāda)
Long, forward-driving line with spacious sweep; suited to ‘pressing forward’ imagery (pra sarsṛte).
Builds a sense of organized momentum—ideal for concentrating the mind and yoking energies into a steady ascent.
- अग्निम् (agnim)
- Literal: fire, Agni. Symbolic: divine will/aspiration leading the inner sacrifice
- कृतब्रह्मा (kṛta-brahmā)
- Literal: one who has made/formed the brahman. Symbolic: one who shapes the mantric word—truth-thought made effective
- रातहव्यः (rāta-havyaḥ)
- Literal: whose oblation is granted/accepted. Symbolic: consciousness made acceptable to the gods by sincerity and right offering
- जातेन जातम् (jātena jātam)
- Literal: by the born (he surpasses) the born. Symbolic: by the awakened higher formation in us we exceed lower formations of nature
- युजम् (yujam)
- Literal: yoke-fellow, teammate. Symbolic: a coordinated power/faculty harnessed for the yoga/work
- ब्रह्मणस्पतिः (brahmaṇaspatiḥ)
- Literal: lord of prayer/word. Symbolic: master of the creative Word; organizer of inner powers through mantra
Opening of a Brahmaṇaspati hymn-cycle emphasizing kindling Agni and establishing brahman; applicable in soma-liturgies and iṣṭis where the efficacy of mantra and the joining of powers (yuj) is sought.
At openings/strengthenings of the rite—when establishing the priestly word and kindling the sacred fire.
Kindling Agni; recitation to secure acceptance of offering and effective formation of the hymn/mantra.
Before meditation or important speech/work: kindle aspiration, then recite to align thought and word with truth and to coordinate inner faculties.
(indh) from √idh ‘to kindle’ (PIE *h₁eydʰ- ‘kindle’); (agni) from PIE *h₁n̥gʷnis (cf. Latin ignis); from √van ‘to win, desire’ (PIE *wen- ‘strive/desire/win’); (brahman) from √bṛh ‘to expand’ → potent formulation that expands consciousness; from √sṛ ‘to flow/move’ with reduplication/intensification; (yuj) from √yuj ‘yoke, join’ (PIE *yeug-).
Brahman as formative Word, Transcending the manifested (jātena jātam ati), Yoking/joining of powers (yuj)
Brahmaṇaspati ‘joins the powers for the work’—a classic ṛta-function: harmonizing forces into right action.
kṛta-brahman implies a word shaped by truth, not impulse.
The Word as formative power that organizes manifestation; the born higher formation surpassing the lower born nature.
Vedāntic-yogic reading aligned with mantra-śakti; anticipates Upaniṣadic vāc/brahman themes.
Fire = awakened will; yoking = integration of faculties; forward movement = evolution of consciousness beyond habitual nature.
- What is the primary Vedic 'mythologem' present in this verse?
- The priestly power that kindles Agni and ‘makes the brahman’—then advances beyond the merely born condition. Brahmaṇaspati is the archetype of the Word that organizes and yokes all cooperating forces for the ascent.
- How does the linguistic structure reflect Proto-Indo-European roots?
- agni/ignis is a textbook IE cognate pair; yuj ‘yoke’ reflects PIE *yeug- with widespread IE reflexes (Latin iugum, English yoke). The verse’s core semantics—kindling fire, yoking powers, winning—sit within an archaic IE ritual lexicon.
- What is the relationship between the Rishi and the Devata here?
- The rishi portrays the divine operation as a template for sādhanā: kindle the inner Agni, form the brahman (right speech), and then surpass the limitations of the manifested nature. The devotee’s offering becomes ‘accepted’ (rāta-havya) when aligned to this process.
Kindle the inner fire and let a single truth-phrase (brahman) gather the mind; feel Brahmaṇaspati yoking scattered energies into one movement.
anahata (heart-fire)
moderate
Collected, luminous will with organized thought-force.
Begin with a few breaths; inwardly ‘kindle’ aspiration in the heart. Repeat the mantra slowly, sensing the word-form becoming more exact and potent. After recitation, sit in silence and offer each faculty (thought, emotion, impulse) to be yoked into the divine work.
Mixed udatta/anudatta/svarita per Rigvedic recitation; treat each pada as a complete intonation unit with the final cadence settling.
Keep the natural pada breaks; emphasize the forward-driving verbs (indhāno, pra sarsṛte) and the refrain phrase (yaṃ-yaṃ yujam kṛṇute brahmaṇas patiḥ).
Hold retroflexes clearly: ṇ in brahmaṇas, ṭ/ḍ where present., Distinguish ś/ṣ/s: śūśuvad (ś), sarsṛte (s)., Nasalization: -m̐ in śimīvām̐ occurs in later verse; here keep anusvāra clear in agniṃ.
Steady, resonant, priestly—firm on the refrain.
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