Ayaṃ somo pavate vṛca vṛkṣān gandhān himānī ca . Tena devās ṛcaḥ santaḥ vyaṇtu prabodhayān ||
“This Soma, while purifying, pervades trees, scents, and frozen substances; with it, the gods, being ṛc verses, may rouse (us) by their rich knowledge.”
Structure
Ayaṃ somoḥ pavate vṛca vṛkṣān gandhān himānī ca tena devāḥ ṛcaḥ santo vyaṇtu prabodhayān
Ayaṃ somoḥ (this Soma) pavate (purifies) vṛca (by filtering) vṛkṣān (the trees) gandhān (the scents) himānī (the frost) ca (and) tena (by that) devāḥ (the gods) ṛcaḥ (the hymns) santo (being) vyaṇtu (they should proclaim) prabodhayān (awakening)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| somoḥ | somaḥ | noun | nominative · singular · masculine | Soma |
| pavate | pavate | verb | √pū · laṭ-present · third | purifies |
| vṛca | vṛcā | noun | accusative · plural · masculine | trees |
| vṛkṣān | vṛkṣān | noun | accusative · plural · masculine | trees |
| gandhān | gandhān | noun | accusative · plural · masculine | fragrances |
| himānī | himānī | noun | accusative · singular · feminine | snow |
| ca | ca | indeclinable | — | and |
| tena | tena | pronoun | instrumental · singular · masculine | with him |
| devāḥ | devāḥ | noun | nominative · plural · masculine | gods |
| ṛcaḥ | ṛcaḥ | noun | accusative · plural · feminine | verses |
| santo | santō | verb | √as · laṭ-present · third | being |
| vyaṇtu | vyaṇṭu | verb | √vyā · liṣ-aorist · third | let them inspire |
| prabodhayān | prabōdayān | verb | √budh · liṣ-aorist · third | let them awaken |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda highlights the omnipresence of Soma, symbolizing the ultimate reality, Brahman. According to Shankara, the notion of Soma pervading 'trees, scents, and frozen substances' underscores the all-encompassing nature of Brahman, echoing the non-dual (advaita) philosophy. Shankara's commentary on the Upaniṣads, such as the Chandogya Upaniṣad, emphasizes the identity of Brahman and Ātman, suggesting that this verse indirectly points to this unity by depicting Soma's pervasive presence. The phrase 'with it, the gods, being ṛc verses, may rouse (us) by their rich knowledge' implies the potential for Self-realization through the understanding of the Vedas, which, in Shankara's view, is the path to realizing the Brahman-Ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the divine grace that pervades all aspects of creation. Rāmānujācārya might interpret the Soma as a symbol of Viṣṇu's omnipresence and grace, which not only sustains the natural world (as implied by 'pervades trees, scents, and frozen substances') but also illuminates the path to liberation for the jīva (individual soul). The mention of 'the gods, being ṛc verses, may rouse (us) by their rich knowledge' could be viewed as the divine call to the devotee, inviting them into a deeper relationship with Īśvara (the Supreme Lord), thus underscoring the devotional (bhakti) path to mokṣa. Madhvācārya, with his emphasis on the distinction between the Lord and the devotee, might see in this verse the gracious initiative of the Lord to awaken the devotee to their dependency on and devotion to Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda might interpret this verse as a call to recognize the divine that underlies all existence. He often spoke of the universal principles that govern life and the cosmos, and this verse, with its imagery of Soma pervading the natural world, could be seen as illustrating the interconnectedness of all things. The phrase 'may rouse (us) by their rich knowledge' could be understood as an invitation to explore the depths of human potential and the mysteries of the universe, reflecting Vivekānanda's emphasis on the pursuit of knowledge and self-realization as a means to achieve a universal and practical application of spiritual principles in contemporary life. Similarly, S. Radhakrishnan, with his philosophical bent, might see in this verse a poetic expression of the harmony between the individual and the cosmos, a theme he often explored in his writings on the relevance of Indian philosophy to modern life.