Ayaṃ sujāto udayati garbhe atharvaṇaḥ । Tamevaṃ vidvān amṛtatvāya kalpate ।
“This well-born one (Hiraṇya) rises in the womb, as described in the Atharvaveda; knowing him thus, one becomes fit for immortality.”
Structure
Ayaṃ su-jāto udayati garbhe athar-vaṇaḥ Tamevaṃ vidvān amṛta-tvāya kalpate
Ayaṃ (this) su-jāto (well-born one) athar-vaṇaḥ (of the Atharvans) garbhe (in the womb) udayati (takes birth) Tamevaṃ (Him thus) vidvān (knowing) amṛta-tvāya (for immortality) kalpate (becomes eligible)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | indeclinable | — | this |
| sujāto | sujātaḥ | noun | nominative · singular · masculine | well-born |
| udayati | udayati | verb | √ud · laṭ-present · third | rises |
| garbhe | garbhe | noun | locative · singular · masculine | in the womb |
| athar-vaṇaḥ | atharvaṇaḥ | noun | nominative · singular · masculine | Atharvan |
| Tamevaṃ | Tamevaṃ | indeclinable | — | Him thus |
| vidvān | vidvān | verb | √vid · laṭ-present · first | knowing |
| amṛta-tvāya | amṛtatvāya | compound | karmadhāraya · "amṛta-tva" | immortality |
| kalpate | kalpate | verb | √kalp · laṭ-present · third | becomes fit |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda, when understood through the lens of non-duality, points towards the inherent unity of all existence. Śaṅkarācārya, in his Brahmasūtrabhāṣya, emphasizes the importance of recognizing the ātman, or the individual self, as being one with Brahman, the ultimate reality. The phrase 'sujāto udayati garbhe' can be seen as symbolizing the rise of the knowledge of this unity within an individual, akin to the dawn of understanding that dispels ignorance. Knowing 'Hiraṇya' or the essential self 'thus' means realizing it as an unchanging, eternal essence, not bound by the physical womb but as an ever-existent principle. This realization is key to achieving amṛtatvāya, or immortality, which in Advaita terms means freedom from the cycle of birth and death, and the attainment of mokṣa. Śaṅkara's commentary on the Taittirīya Upaniṣad further clarifies this concept of self-realization leading to liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted in the context of the relationship between the jīva (the individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya would likely emphasize the 'sujāto' as referring to the soul's inherent purity and its origin from the Lord, underscoring the concept of the soul being a part of the Supreme but maintaining its individual identity. The 'udayati garbhe' could symbolize the soul's manifestation in the material world, with 'atharvaṇaḥ' hinting at the Atharvaveda's emphasis on ritual and devotion as means to realize this connection. Knowing the Lord and the self 'thus' leads to amṛtatvāya, where the soul achieves eternal communion with the Lord, a state characterized by bliss and freedom from the material bonds. Madhvācārya, emphasizing the difference between the soul and the Lord, would still see this verse as highlighting the importance of recognizing the Lord's sovereignty and the soul's dependence, which is crucial for achieving liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse in the light of practical Vedānta, emphasizing the universal principles that can guide human life towards the attainment of the highest potential. The 'sujāto udayati garbhe' can be seen as the innate divinity within every individual, waiting to manifest. Vivekānanda's lectures emphasize the importance of self-realization and the potential for every human being to rise above the limitations of the mundane. The reference to the Atharvaveda could be seen as pointing towards the wealth of spiritual knowledge available for this purpose. Achieving 'amṛtatvāya' in this context means overcoming the limitations and sufferings of the human condition, not just in a metaphysical sense but in practical, everyday life, by cultivating the awareness and strength that comes from realizing one's true, Divine nature. Radhakrishnan, in his philosophical works, would further elaborate on how this realization of the self can lead to a more harmonious and enlightened society, connecting the individual's quest for immortality with universal well-being.