Rig Veda 1.36.2: Mandala 1, Sukta 36, Mantra 2
Sukta 1.36
- Rishi
- Kaṇva
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
जनासो अग्निं दधिरे सहोवृधं हविष्मन्तो विधेम ते । स त्वं नो अद्य सुमना इहाविता भवा वाजेषु सन्त्य ॥
jánāso agníṃ dadhire saho-vṛ́dhaṃ havíṣmanto vidhema te | sá tvaṃ no adyá su-mánā ihā́vitā bhavā vājéṣu santya ||
మనుష్యులు హవితో కూడిన, శక్తిని వృద్ధి చేసే అగ్నిని స్థాపించారు; హే అగ్నీ, మేము నీకై యజ్ఞకర్మను నిర్వహించుదుము. కనుక నేడు నీవు మా పట్ల సుమనస్సుతో ఉండి, ఇక్కడ మా సహాయకుడవై భవించుము; ఇంకా, హే అగ్నీ, జయించదగిన బలాల సమృద్ధుల్లో మమ్మల్ని స్థిరపరచుము.
Word by Word
- जनासः
- men, peopleNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot जन (प्रातिपदिक) < √जन्
- अग्निम्
- Agni (fire-god)Nounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot अग्नि (प्रातिपदिक)
- दधिरे
- they have placed/establishedVerbलिट् (परस्मैपद); प्रथमपुरुष; बहुवचनRoot √धा (दधि-)
- सहोवृधम्
- strength-increasing, growing in mightAdjectiveपुंलिङ्ग; द्वितीया; एकवचन (अग्निम् विशेषयति)Role कर्म (विशेषणम्)Root सहो-वृध (प्रातिपदिक; बहुव्रीहि/तत्पुरुष-समासः: सहः + वृध)
- हविष्मन्तः
- possessing oblationAdjectiveपुंलिङ्ग; प्रथमा; बहुवचन (जनासः विशेषयति)Role कर्तृ (विशेषणम्)Root हविष्मन्त् (प्रातिपदिक: हविस् + मन्त्)
- विधेम
- may we serve/worship, may we perform (for)Verbविधिलिङ्/आशीर्लिङ् (परस्मैपद); उत्तमपुरुष; बहुवचनRoot √धा (वि + धा)
- ते
- to youPronounचतुर्थी; एकवचनRole सम्प्रदानRoot त्वद् (सर्वनाम)
- सः
- he/that (indeed)Pronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (सम्बन्ध/अन्वयः: स त्वम्)Root तद् (सर्वनाम)
- त्वम्
- youPronounप्रथमा; एकवचनRole कर्तृRoot युष्मद् (सर्वनाम)
- नः
- of us, ourPronounषष्ठी (एन्क्लिटिक); बहुवचनRole सम्बन्ध (स्वाम्यर्थे)Root अस्मद् (सर्वनाम)
- अद्य
- today, nowIndeclinableकालवाचक-अव्ययRole अधिकरण (काल)Root अद्य (अव्यय)
- सुमनाः
- kindly disposed, benevolentAdjectiveपुंलिङ्ग; प्रथमा; एकवचन (त्वम् विशेषयति)Role कर्तृ (विशेषणम्)Root सुमनस् (प्रातिपदिक; सु + मनस्)
- इह
- hereIndeclinableदेशवाचक-अव्ययRole अधिकरण (देश)Root इह (अव्यय)
- अविता
- protector, helperNounपुंलिङ्ग; प्रथमा; एकवचन (त्वम् इति)Role कर्तृ (उपाधि)Root अवितृ (प्रातिपदिक; कर्तरि-तृच् < √अव् ‘रक्षणे/पालने’)
- भव
- become, beVerbलोट् (परस्मैपद); मध्यमपुरुष; एकवचनRoot √भू
- वाजेषु
- in prizes/strengths (vajas)Nounपुंलिङ्ग; सप्तमी; बहुवचनRole अधिकरणRoot वाज (प्रातिपदिक)
- सन्त्यः
- being present, aboundingAdjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचन (वाजेषु—अर्थे ‘वाजाः’ इति बहुवचन-सम्बन्धः; ‘present/abounding’)Root सन्ति (प्रातिपदिक/विशेषण; ‘सत्/सन्त्’ < √अस्)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): जनासो → जनासः
- सहोवृधं → सहः-वृधम्
- हविष्मन्तो → हविष्मन्तः
- विधेम ते (सन्धि-रहितम्)
- स त्वं → सः त्वम्
- नो अद्य → नः अद्य
- इहाविता → इह अविता
- भवा → भव
- वाजेषु सन्त्य → वाजेषु सन्त्यः. स्वरचिह्नाः (उदात्त/अनुदात्त/स्वरित) पाठे यथास्थानं, पदविश्लेषणे मूलरूपेण दर्शिताः।
The meaning
Outer meaning
People have placed Agni, the increaser of strength, and with offerings they worship him. Agni is asked to be today kindly minded, here a helper, in the winning of strengths/wealths (vājas).
Inner meaning
To ‘set Agni in place’ is to establish a stable psychic will at the center. ‘Havis’ is not merely ghee but every offered energy—attention, desire converted to aspiration, disciplined action. Agni as sahovṛdha increases inner power (sahas) by transforming raw impulses into luminous force. The prayer asks for Agni’s benevolence (sumanāḥ): a will that is not harsh or restless but gladly helpful, enabling the conquest of vājas—dynamic powers, capacities, and victorious energies needed for the yoga.
Universal truth
When the inner will is consciously installed and fed with sincere offerings, it grows into a friendly power that helps us win the energies needed for a fulfilled and effective life.
Themes
installation of Agni, increase of force, divine help in attainment
The seer
- Rishi
- Kaṇva (Kāṇva lineage)
- Lineage
- Kāṇva
- Other hymns
- RV 1.36.1-20
Family tradition
Kāṇvas emphasize the practical establishment of Agni and the steady offering that turns human life into a progressive sacrifice.
Significance
The seer frames spiritual life as a disciplined but living relationship: install the flame, feed it, and it becomes a cheerful ally in the conquest of higher powers.
The deity
- Devata
- Agni
- Epithets
- sahovṛdha (increaser of power), avitā (helper), sumanā (gracious-minded—requested)
- Related deities
- Indra (victory in vājas), Soma (delight that sustains effort), Maruts (dynamic energies)
Cosmic role
Power that grows by offerings and in turn increases the sacrificer’s strength; guardian and energizer of the rite.
Inner power
Transmuting will: converts effort into effective force; protects aspiration from fatigue and discouragement.
In ritual
Where it is used
Daily fire worship and reinforcement of Agni’s seat; prayers for success in endeavors.
जना॑सो अ॒ग्निं द॑धिरे सहो॒वृधं॑ ह॒विष्म॑न्तो विधेम ते । स त्वं नो॑ अ॒द्य सु॒मना॑ इ॒हावि॒ता भवा॒ वाजे॑षु सन्त्य ॥
जना॑सः । अ॒ग्निम् । द॒धि॒रे॒ । स॒हः॒ऽवृध॑म् । ह॒विष्म॑न्तः । वि॒धे॒म॒ । ते॒ । सः । त्वम् । नः॒ । अ॒द्य । सु॒ऽमनाः॑ । इ॒ह । अ॒वि॒ता । भव॑ । वाजे॑षु । स॒न्त्य॒ ॥
janāsaḥ | agnim | dadhire | sahaḥ-vṛdham | haviṣmantaḥ | vidhema | te | saḥ | tvam | naḥ | adya | su-manāḥ | iha | avitā | bhava | vājeṣu | santya
24
3 × 8
Compact and workmanlike; suited to resolve and request.
Builds confidence and steadiness; supports ‘installation’ and ‘help’ as felt inner realities.
- दधिरे (dadhire)
- Literal: have set/placed. Symbolic: established the flame as a constant inner presence
- सहःवृधम् (sahovṛdham)
- Literal: increaser of power. Symbolic: transformer that amplifies spiritual force
- हविष्मन्तः (haviṣmantaḥ)
- Literal: bearing offerings. Symbolic: those who can offer energies, attention, works
- विधेम (vidhema)
- Literal: we would serve/worship. Symbolic: do the inner work of consecration
- सुमनाः (sumanāḥ)
- Literal: good-minded, gracious. Symbolic: harmonious will, luminous consent
- अविता (avitā)
- Literal: helper, protector. Symbolic: inner aid that intervenes at the point of effort
- वाजेषु (vājeṣu)
- Literal: in prizes/strengths. Symbolic: fields of conquest: powers of action, illumination, joy
Kindling and offering sequence: establishing Agni and requesting his immediate aid in winning vāja (victorious force) in rite and life.
At kindling/feeding the fire; before tasks requiring strength and clarity.
Offering (havis) with a request for aid and victorious energies (vāja).
Use before study/exams/projects: offer distraction into the flame, ask for ‘sumanas’ (clear kindly will) and ‘vāja’ (capacity, stamina).
dadhire (pf. √dhā 'place') indicates a completed founding of Agni (both altar and inner seat). sahas 'force, might' (PIE *segh- 'to hold fast, prevail' often proposed) + vṛdh (√vṛdh 'grow') = power that increases power. vāja: not only 'prize/food' but 'plenitude of strength'—a field of victorious energy; hence 'vājéṣu' as states of energetic fulfillment. sumánas = su- + manas: a consciousness of goodwill/clarity.
Tapas/inner heat as sahas-increase, graceful mind (sumanas) as condition for right action, vāja as victorious plenitude
Right offering establishes right increase; power grows according to law, not impulse.
Sincere offering (inner truth) is the condition for true increase of force.
Growth of divine power in the human instrument through consecration.
Vedic yoga of sacrifice as inner discipline (Aurobindonian).
Attention and energy offered into aspiration; resulting increase of effective force and protection.
- What is the primary Vedic 'mythologem' present in this verse?
- The founding of Agni among men: humanity installs the Fire, who then becomes the increaser of their power and the helper in victories. Psychologically, the will-flame is established by aspiration and offering, and then it grows the soul’s effective force to win luminous attainments (vāja).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā 'to place' is a classic IE root (cf. Greek títhēmi, Latin faciō is different but 'do' fields overlap; more directly PIE *dheh₁-). The optative/imperative interplay (vidhema, bhava) preserves archaic modality used for ritual-will and request.
- What is the relationship between the Rishi and the Devata here?
- Humans 'do the work' (vidhema) of worship; Agni reciprocates by becoming su-manāḥ and avitā—an inner ally. The exchange is energy-for-energy: offered consecration evokes increased sahas and successful vāja.
Establish a steady inner flame; practice offering of energies and thoughts; invoke helpful will during effort.
maṇipūra
Inhale ‘gather’, exhale ‘offer’ (1:1); on exhale mentally place the day’s effort into Agni.
Steady effort with benevolent clarity.
After chanting, choose one concrete action as ‘havis’ (a disciplined step). Do it immediately to anchor Agni as avitā in the field of vāja.
Gāyatrī triplet with firm cadence; keep Vedic accents crisp on key words like ‘agním’, ‘sahovṛdhám’, ‘sumanā́ḥ’.
Slight pause after ‘vidhema te’. Let the final pāda ‘vājeṣu santya’ land firmly without rushing.
‘janāso’—clear long ā., ‘sahovṛdham’—retain vṛ (vocalic ṛ)., ‘ihāvitā’—separate i-hā-a-vi-tā; do not contract excessively., ‘santya’—palatal ‘tya’ cluster clean.
Warm, steady, supportive—like tending a flame.
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