Rig Veda 2.37.6: Mandala 2, Sukta 37, Mantra 6
Sukta 2.37
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Trishtubh
- Rasa
- Shanta (peace) and Vira (heroism)
जोष्यग्ने समिधं जोष्याहुतिं जोषि ब्रह्म जन्यं जोषि सुष्टुतिम् । विश्वेभिर्विश्वाँ ऋतुना वसो मह उशन्देवाँ उशतः पायया हविः ॥
jóṣy agne samídhaṃ jóṣy āhútiṃ jóṣi bráhma jányam jóṣi su-stutím | víśvebhir víśvāṃ ṛtúnā vaso iti máha uśán devā́n uśatáḥ pāyaya havíḥ ||
Raduj się, o Agni, w rozpalaniu; raduj się w ofierze; raduj się w mantryjskim słowie, które rodzi się z naszego bytu; raduj się w dobrze ukształtowanej chwale. Ze wszystkimi bogami, w rytmie Prawa, o Vasu, pragnij bogów, którzy pragną, i spraw, by pili ofiarę.
Word by Word
- जोषि
- be pleased / accept!Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (क्रिया) —Root जुष् (सेवने/तोषणे)
- अग्ने
- O AgniNounपुंलिङ्गः, सम्बोधन-एकवचनम्Role सम्बोधन (आह्वान)Root अग्नि (प्रातिपदिक)
- समिधम्
- the kindling-stick / fuelNounस्त्रीलिङ्गः, द्वितीया-एकवचनम्Role कर्म (यत् जुष्यते)Root समिध् (प्रातिपदिक; सम्+इध् ‘to kindle’)
- जोषि
- be pleased / accept!Verbलोट्, मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (क्रिया) —Root जुष्
- आहुतिम्
- the oblationNounस्त्रीलिङ्गः, द्वितीया-एकवचनम्Role कर्मRoot आहुति (प्रातिपदिक; आ+हु ‘to pour/offer’)
- जोषि
- be pleased / accept!Verbलोट्, मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (क्रिया) —Root जुष्
- ब्रह्म
- the sacred formulation / prayerNounनपुंसकलिङ्गः, द्वितीया-एकवचनम्Role कर्मRoot ब्रह्मन् (प्रातिपदिक)
- जन्यम्
- human-born / of menAdjectiveनपुंसकलिङ्गः, द्वितीया-एकवचनम् (ब्रह्मणः विशेषणम्)Role कर्म (विशेषणरूपेण)Root जन्य (प्रातिपदिक; जन ‘to be born’ → ‘belonging to men/produced’)
- जोषि
- be pleased / accept!Verbलोट्, मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (क्रिया) —Root जुष्
- सुष्टुतिम्
- the well-uttered praiseNounस्त्रीलिङ्गः, द्वितीया-एकवचनम्Role कर्मRoot सु-स्तुति (प्रातिपदिक; सु + स्तुति ‘praise’)
- विश्वेभिः
- with all (the gods)Adjective (used substantively)पुंलिङ्गः, तृतीया-बहुवचनम्Role सह/करण (सहचर्येण ‘with all…’)Root विश्व (प्रातिपदिक)
- विश्वान्
- allAdjectiveपुंलिङ्गः, द्वितीया-बहुवचनम्Role कर्म (येषां प्रति/येषान्…)Root विश्व (प्रातिपदिक)
- ऋतुना
- by the right season/order (ṛtu)Nounपुंलिङ्गः, तृतीया-एकवचनम्Role करण (means: ‘by/according to ṛtu’)Root ऋतु (प्रातिपदिक)
- वसो
- O Vasu (good one/wealth-giver)Nounपुंलिङ्गः, सम्बोधन-एकवचनम्Role सम्बोधनRoot वसु (प्रातिपदिक)
- महे
- to/for the great (one)Adjectiveपुंलिङ्गः, चतुर्थी-एकवचनम् (दातृ/सम्प्रदानार्थे)Role सम्प्रदान (for/to the great one)Root महत् (प्रातिपदिक)
- उशन्
- desiring / eagerKṛdanta (present participle)पुंलिङ्गः, प्रथमा-एकवचनम् (कर्तरि)Role कर्ता (desiring one = Agni)Root वश्/उश् (इच्छायाम्; Vedic ‘uśán’ = ‘wishing/desiring’)
- देवान्
- the godsNounपुंलिङ्गः, द्वितीया-बहुवचनम्Role कर्म (whom to lead/satisfy)Root देव (प्रातिपदिक)
- उशतः
- desiring / eagerKṛdanta (present participle)पुंलिङ्गः, द्वितीया-बहुवचनम् (देवान् विशेषणम्)Role कर्म (विशेषणरूपेण)Root वश्/उश् (इच्छायाम्; ‘uśat’)
- पायय
- cause to drink / refresh / satisfyVerbलोट्, मध्यमपुरुषः, एकवचनम्, परस्मैपदम् (णिच्-प्रयोगः)Role (क्रिया) —Root पा (पाने/पोषणे; causative stem पायय-)
- हविः
- the oblation (offering)Nounनपुंसकलिङ्गः, द्वितीया-एकवचनम्Role कर्म (that by which they are satisfied)Root हविस् (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (Vedic): जोषि अग्ने समिधम् | जोषि आहुतिम् | जोषि ब्रह्म जन्यम् | जोषि सुष्टुतिम् | विश्वेभिः विश्वान् ऋतुना वसो महे | उशन् देवान् उशतः पायय हविः || प्रमुख-सन्धयः: (1) जोष्यग्ने = जोषि + अग्ने (इ + अ → य्-अ) (2) जोष्याहुतिम् = जोषि + आहुतिम् (इ + आ → य्-आ) (3) विश्वेभिर्विश्वान् = विश्वेभिः + विश्वान् (विसर्गः + व् → र्) (4) उशन्देवान् = उशन् + देवान् (न् + द् संयोगः) (5) उशतः पायय = उशतः + पायय (पदसन्धिः नहीं; केवल संयोग)
The meaning
Outer meaning
Agni is asked to take delight in the kindling, the offering, the mantric word born of our being, and the well-shaped praise. With all the gods in ṛta, O Vasu, desiring the gods who desire, make them drink the oblation.
Inner meaning
Agni is the divine Will and conscious flame in us. The repeated ‘joṣi’ is a key: let the inner Fire consent and rejoice in every part of the sādhanā—fuel (discipline), oblation (self-giving), brahman (the living word that rises from the soul), and suṣṭuti (right-formed thought and praise). When Agni rejoices, the whole inner pantheon (the powers of consciousness) can be gathered ‘with all the gods’ into a single ṛtuna—right rhythm. ‘Desiring the gods who desire’ indicates a mutual aspiration: human yearning meets divine willingness. ‘Make them drink’ means let the powers actually partake—let illumination, force, harmony, etc., be inwardly fed by our offering so they can work in the life.
Universal truth
Transformation requires joyful consent of the will. When discipline, self-offering, true speech, and right thought are unified, higher powers naturally enter and are nourished; the divine responds to sincere aspiration.
Themes
Agni as mediator, Mantra efficacy, All-gods invocation (Viśve Devāḥ), Right rhythm (ṛtu), Sacrificial assent
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (traditional)
- Other hymns
- RV 2.1 (Agni as priest and leader), RV 2.3 (Agni: wide protection and right guidance), RV 2.4 (Agni: bearer of offerings to all gods)
Family tradition
Gṛtsamada hymns frequently center on Agni as the organizer of the sacrifice and the gatherer of the gods—an inner technology of invocation and integration.
Significance
A practical mantra of integral offering: it teaches that mantra (brahman), praise (thought), discipline (fuel), and surrender (oblation) must all be accepted by the inner Fire for the gods to become active.
The deity
- Devata
- Agni
- Epithets
- Vasu, Hotṛ (implied priestly role), Bearer of offerings (implied)
- Related deities
- Viśve Devāḥ (all gods), Soma (as delight that the gods drink), Bṛhaspati (brahman/word-power)
Cosmic role
Mediator between human and divine; establishes the sacrifice; summons and feeds the gods; maintains ṛta in the rite.
Inner power
Flame of aspiration and will that converts all movements into a conscious offering; integrator of the many powers into one rhythm.
In ritual
Where it is used
Agnihotra/Agni-invocation within larger Soma or communal offerings; calling Agni to accept and to bring all gods.
जोष्य॑ग्ने स॒मिधं॒ जोष्याहु॑तिं॒ जोषि॒ ब्रह्म॒ जन्यं॒ जोषि॑ सुष्टु॒तिम् । विश्वे॑भि॒र्विश्वाँ॑ ऋ॒तुना॑ वसो म॒ह उ॒शन्दे॒वाँ उ॑श॒तः पा॑यया ह॒विः ॥
जोषि॑ । अ॒ग्ने॒ । स॒म्ऽइध॑म् । जोषि॑ । आऽहु॑तिम् । जोषि॑ । ब्रह्म॑ । जन्य॑म् । जोषि॑ । सु॒ऽस्तु॒तिम् । विश्वे॑भिः । विश्वा॑न् । ऋ॒तुना॑ । व॒सो॒ इति॑ । म॒हः । उ॒शन् । दे॒वान् । उ॒श॒तः । पा॒य॒य॒ । ह॒विः ॥
joṣi | agne | sam-idham | joṣi | āhutim | joṣi | brahma | janyam | joṣi | su-stutim | viśvebhiḥ | viśvān | ṛtunā | vaso iti | mahaḥ | uśan | devān | uśataḥ | pāyaya | haviḥ
44
4 × 11 syllables
Incantatory repetition (‘joṣi… joṣi…’) creates a steady hammering rhythm, then opens into a wide collective invocation (‘viśvebhir viśvān…’).
Builds warmth, consent, and integration; repetition stabilizes attention and kindles inner heat without agitation.
- अग्ने (agne)
- Literal: O Agni. Symbolic: divine Will/inner flame leading the sacrifice
- समिधम् (samidham)
- Literal: kindling/fuel. Symbolic: disciplines and supports that sustain aspiration
- आहुतिम् (āhutim)
- Literal: offering/oblation. Symbolic: self-giving of energy, desire, and possession into the divine working
- ब्रह्म जन्यं (brahma janyaṃ)
- Literal: the brahman born. Symbolic: mantric truth-word arising from the soul’s depth (psychic being)
- सुष्टुतिम् (suṣṭutim)
- Literal: well-made praise. Symbolic: right-formed thought and affirmation aligned with truth
- ऋतुना (ṛtunā)
- Literal: by/with ṛtu (right season/rhythm). Symbolic: right timing and ordered movement of the inner process (ṛta in action)
- वसो (vaso)
- Literal: O Vasu. Symbolic: Agni as the ‘good’/wealth-bearing power; the stable giver of substance
- पायय (pāyayā)
- Literal: cause to drink/nourish. Symbolic: feed the divine powers with our offering so they increase their action in us
General Agni-liturgical usage: kindling (samidh), āhuti, and hotṛ-function; suitable for daily Agnihotra-style offerings and Soma rites where Agni brings the Viśve Devāḥ to the seat.
At the lighting/kindling and offering moments; also as an invitatory before collective devatā-invocation (Viśve Devāḥ).
Kindling (samidh), offering (āhuti), recitation of brahman, praise; then inviting all gods to partake.
Excellent opening mantra for meditation: kindle inner will, offer distractions, affirm soul-born word, then invite higher qualities (peace, light, strength) to ‘drink’—to become active.
√juṣ ‘to be pleased, enjoy, consent’ (: imperative ‘be pleased’—Agni’s consenting ignition is essential for effective sacrifice). √indh ‘to kindle’ with sam- (: that which kindles and gathers flame). brahman from √bṛh ‘to expand’ → the expansive word that widens consciousness; ‘janyam’ marks it as born from the inner generative source. ṛtu/ṛta signals lawful rhythm/season—psychologically, right timing and right arrangement of energies. pāyaya is causative of √pā ‘drink’: Agni as mediator makes the gods ‘drink’ the offering, i.e., assimilate and act.
Rita/Ṛtu (cosmic and psychological right order), Brahman (word-power as expansion of consciousness), Mediation (Agni as carrier between human and divine)
Explicit: ‘ṛtunā’—the gods are to be gathered and nourished only in right rhythm and right measure.
‘Brahma janyam’ implies truth-word born from being, not fabricated speech.
Cosmic order sustained by sacrifice: the many powers coordinated through Agni into a harmonious working.
Vedic yoga leading toward Upaniṣadic insight: truth-word + tapas + offering yields descent of divine powers.
Fire = will and aspiration; fuel = disciplines; oblation = surrender; nourishment = strengthening of inner god-powers.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the consenting mediator who ‘enjoys’ the offerings and thereby enables the gods to partake. Mythically, the Fire is the mouth of the gods; psychologically, the awakened will-flame accepts the disciplines (kindling, offering, mantra, praise) and converts them into divine nourishment—making the higher powers operative in the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √indh ‘kindle’ has Indo-Iranian parallels (Av. id- ‘kindle’), reflecting a shared ritual-fire lexicon. √pā ‘drink’ is old Indo-European (cf. Greek pínō ‘I drink’), supporting the deep inheritance of ‘drinking’ as a sacral assimilation metaphor. brahman from √bṛh ‘grow/expand’ reflects a semantic strategy (expansion→power-word) characteristic of early Indo-European poetics.
- What is the relationship between the Rishi and the Devata here?
- The seer offers a fourfold discipline—fuel (intensification), oblation (self-giving), brahman (truth-word), and su-stuti (right praise). In return, Agni’s ‘consent’ (joṣi) activates the ritual/inner process and gathers ‘all the gods’ in ṛtu—right arrangement—so the divine powers can assimilate the offering and respond with their workings in the human being.
Kindle will and joyful consent: let the inner Fire ‘enjoy’ each part of practice—discipline, offering, mantra, right thought.
Maṇipūra (Agni/will) with support from Anāhata (joyful consent)
Slow-meditative: inhale on ‘joṣi agne’, exhale on the object (samidham/āhutim/brahma/suṣṭutim); then natural breath for the wide invocation.
Collected warmth, receptive order, invocation-ready wideness.
Repeat the four ‘joṣi’ lines as a fourfold consecration: body-discipline, life-offering, soul-word, mind-form. Then feel a widening and invite higher qualities to be nourished by your sincerity.
Respect udātta on ‘joṣy॑’ forms; keep the repeated accents consistent to build tapas; avoid musical ornamentation.
Slightly emphasize each ‘joṣi’ as a deliberate consent. In the second half, broaden tone on ‘viśvebhir viśvān’ to convey wideness.
‘joṣi’ has palatal ś (jo-ṣi), not dental s, ‘samidhām’ here is samidham with clear ‘dh’, ‘pāyayā’ has long ā and yā; do not compress to ‘payaya’
Warm, steady, slightly deep; let the sound feel like kindling a flame.
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