Between Mbya, however, jerojy is used for dancing in the sacred language. The radical jy appears in Cadogan with three possibilities of meaning, two of which I quote here because perhaps explain the use of the term jerojy for the ritual act. One of them is tough, strong, used with reference to rope and wood; Che rapacha ijy, is strong rope of my bow, and the other is cooking kanguijy ojymramo oguenoe, once cooked chicha, was pulled out of the fire (1992). The jerojy can mean become strong or become boiled 11. How strong could be explained by the own goal of the ritual, which is strengthening, and the Cook would refer to cooking that would be related to the maturation of the seres12. The lyrics speak in reverence to the shaman of the Sun, source of light and wisdom, maintainer of life. The shaman, head of the family, is the presentificacion of the shaman in the context of ritual and also in the cotidiano13.

However, this reverence and respect do not exclude joy, on the contrary. Through beautification and upright chest of ritual participants try to tame the monsters and appease the rage. The etymology of the word jeroky, used to designate the ritual, according to suggestion of Cadogan, comes from ky: tender (tender tenderness), whose root is also originated the term mongy: adorn themselves, beautify, which refers to the establishment of a relationship between jeroky and beautification, rejuvenation (1959: 97). The two genera of the ritual are performed to obtain joy, more specialized in invoke and receive one, and other more specialized in overcoming the obstacles. The own jeroky has as one of its reasons the aggressiveness away. Aggressiveness is the first affection that appears in the myth of creation and to cause disruption, exiting in the first father walk, or ramoi, grandfather. In Guarani creation myth mother doubted what the father said about having already reaped the fruits of the field, to what it reacts is angering and walking, yendose14.