Ayaṃ gauḥ śyāmo'yaṃ me paśūnāṃ tanayastvasi . Anena vīhi sugabhastānnaḥ bhava dvipade .
“This black cow, the calf of my cows, suckle well, O two-legged one.”
Structure
Ayaṃ gauḥ śyāmo ayaṃ me paśūnāṃ tanayaḥ tva asi Anena vīhi sugabhastān naḥ bhava dvipade
Ayaṃ (this) gauḥ (cow) śyāmo (black) ayaṃ (this) tva (your) asi (is) me (my) paśūnāṃ (animals) tanayaḥ (son) Anena (with this) vīhi (live) naḥ (our) sugabhastān (rich pastures) bhava (be) dvipade (two-legged)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| gauḥ | gauḥ | noun | nominative · singular · feminine | cow |
| śyāmo | śyāmo | noun | nominative · singular · masculine | black one |
| ayaṃ | ayaṃ | pronoun | nominative · singular · masculine | this |
| me | me | indeclinable | — | of mine |
| paśūnāṃ | paśūnāṃ | noun | genitive · plural · masculine | of animals |
| tanayaḥ | tanayaḥ | noun | nominative · singular · masculine | son |
| tva | tva | pronoun | nominative · singular · masculine | you are |
| asi | asi | verb | √as · present · second | are |
| Anena | Anena | indeclinable | — | with this |
| vīhi | vīhi | verb | √vṛ · imperative · second | reap |
| sugabhastān | sugabhastān | compound | karmadhāraya · "sugabhastān" | having good hands |
| naḥ | naḥ | indeclinable | — | for us |
| bhava | bhava | verb | √bhū · imperative · second | be |
| dvipade | dvipade | compound | karmadhāraya · "dvipade" | two-footed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda, when understood through the lens of Advaita Vedānta, offers a profound insight into the nature of reality and the self. Ādi Śaṅkarācārya, in his commentaries, often emphasizes the non-dual nature of reality, suggesting that the distinctions we perceive are merely manifestations of Maya. In the context of RV 1.140, the appeal to the 'two-legged one' to allow the calf to suckle can be seen as an allegory for the nurturing of the inner self or ātman. Shankara's reasoning, as seen in his commentary on the Brahma Sutras, would likely interpret this verse as pointing towards the care and realization of one's true nature, which is ultimately identical with Brahman. The image of the cow and its calf may symbolize the inseparable relationship between the individual self (jīvātman) and the universal self (Paramātman), underscoring the Advaitic principle of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on bhakti or devotion, views this verse as an expression of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Vishishtadvaita philosophy, might interpret the address to the 'two-legged one' as a call to humanity to recognize and nurture the divine within all creatures, reflecting the interconnectedness of all beings under the care of Īśvara. This verse could be seen as symbolizing the grace of the divine in providing for and protecting all living beings, with the cow and its calf representing the dependent and nurturing aspects of this relationship. Madhvācārya, from a Dvaita perspective, would likely focus on the distinction between the independent God and the dependent souls, yet still emphasize the personal and intimate relationship between God and His creatures, as illustrated by the tender image of a calf suckling.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in the Neo-Vedānta movement, would likely interpret this verse in a manner that emphasizes its universal and practical application. They might see the image of the cow and its calf as a metaphor for the universal principle of nourishment and care that underlies all existence. Vivekānanda, known for his emphasis on service and the potential for human divinity, could view this verse as a reminder of humanity's role in protecting and preserving the natural world, recognizing the intrinsic value of all life. Radhakrishnan, with his focus on the synthesis of Eastern and Western philosophical thought, might interpret the calf's need to suckle as a symbol of the human quest for knowledge and spiritual nourishment, and the two-legged one's role as a guardian of this process. This verse, in the context of Neo-Vedānta, serves as a call to action and contemplation, encouraging a deeper appreciation for the interconnectedness of all life and the pursuit of wisdom and compassion.