Ayaṃ Somo mahate dīvi Vṛtrebhyaḥ paripālayati.
“This Soma protects the great sky from the Vṛtras.”
Structure
Ayaṃ Somo mahate Dīvi Vṛtrebhyaḥ paripālayati
Ayaṃ (this) Somo (Soma) mahate (for the great) Dīvi (Indra, lit. 'the divine one' or 'heavenly one'), Vṛtrebhyaḥ (from the Vritras) paripālayati (protects)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | indeclinable | — | this |
| Somo | Somaḥ | noun | nominative · singular · masculine | Soma |
| mahate | mahate | noun | dative · singular · masculine | the great one |
| Dīvi | Dīvi | noun | locative · singular · feminine | in heaven |
| Vṛtrebhyaḥ | Vṛtrebhyaḥ | noun | ablative · plural · masculine | from Vṛtra |
| paripālayati | paripālayati | verb | √pāl · present · third | protects around |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, Ayaṁ Somo mahate dīvi Vṛtrebhyaḥ paripālayati, is interpreted by Śaṅkarācārya as an allegory for the ultimate reality, Brahman, protecting the jīva (individual self) from the constraints of ignorance and the cycle of birth and death, symbolized by Vṛtras. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes the non-dual nature of reality, suggesting that the distinction between the protector (Soma) and the protected (sky) is ultimately a product of māyā (illusion). The true essence of Soma, representing the ātman (self), is identical with the ultimate reality, Brahman. This interpretation underscores the non-dual reading of the verse, pointing towards the brahman-ātman identity, where all distinctions dissolve, and the ultimate protector is the Self itself. This understanding is crucial in Advaita Vedānta for achieving liberation (mokṣa) from the cycle of suffering.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a manifestation of the divine grace of Īśvara, where Soma represents the divine power that protects and sustains the universe. Rāmānujācārya, in his Śrī Bhāṣya, interprets the relationship between the jīva and Īśvara as one of dependence, where the jīva seeks refuge in Īśvara for protection from the adversities symbolized by Vṛtras. The verse highlights the devotional aspect, emphasizing the importance of surrendering to the divine will. Madhvācārya, in his Dvaita Vedānta, further emphasizes the distinction between the protector (Soma or Īśvara) and the protected (jīva), stressing the role of devotion and complete surrender to Īśvara for attaining liberation. This devotional reading underscores the personal relationship between the individual self and the Supreme Being, where the Supreme protects and guides the devotee through life's challenges.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, interpret this verse in the context of its universal and practical applications. According to Vivekānanda, the verse symbolizes the struggle between good and evil, with Soma representing the spiritual forces that overcome the obstacles (Vṛtras) to enlightenment. In his lectures and writings, such as 'The Complete Works of Swami Vivekananda', Vivekānanda emphasizes the importance of spiritual growth and self-realization in overcoming personal and societal challenges. Radhakrishnan, in 'The Principal Upaniṣads', underscores the ethical and philosophical implications of the verse, highlighting the universal principles of protection, preservation, and the pursuit of knowledge and truth. Both thinkers connect the verse to contemporary life, advocating for a balanced approach to spiritual and material advancement, where the pursuit of inner peace and harmony with nature is paramount. This modern interpretation makes the ancient verse relevant to contemporary societal and environmental challenges.