na tvam indrāgnibhyāṃ vardhamānaḥ । na pūṣṇe tvam utā havaṣe ॥
“You are not augmenting Indra and Agni, nor are you nourishing Pūṣan, or even calling him.”
Structure
na tvam indrāgnibhyām vardhamānaḥ na pūṣṇe tvam utā havaṣe
na (not) tvam (you) vardhamānaḥ (the increaser) indrāgnibhyām (of Indra and Agni) na (not) tvam (you) utā (or) pūṣṇe (of Pūṣan) havaṣe (are a caller)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvam | tvam | pronoun | second · singular | you |
| indrāgnibhyām | indrāgnibhyām | compound | dvandva · "indrāgni" | from Indra and Agni |
| vardhamānaḥ | vardhamānaḥ | verb | √vrdh · present participle | increasing |
| na | na | indeclinable | — | not |
| pūṣṇe | pūṣṇe | noun | dative · singular · masculine | to Pūṣan |
| tvam | tvam | pronoun | second · singular | you |
| utā | utā | verb | √ut · past · second | arise |
| havaṣe | havaṣe | verb | √hu · optative · second | may you offer |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, in the context of the Ṛgveda, highlights the distinction between the ultimate reality, Brahman, and the deities such as Indra, Agni, and Pūṣan. Śaṅkarācārya would interpret this verse as indicating that the Self (Ātman) is not to be identified with the augmenting or nourishing of these deities, for such actions pertain to the realm of duality. The verse points to the non-dual nature of reality by suggesting that true fulfillment does not lie in external worship or rites but in the realization of one's true nature, which is identical with Brahman. In his commentary on the Taittirīya Upaniṣad, Śaṅkara discusses the necessity of transcending the limitations of ritualistic worship to attain the knowledge of the ultimate reality, a theme resonant with the implications of this verse.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, would view this verse as underscoring the relationship between the individual self (jīva) and the supreme Lord (Īśvara). The denial of the individual's role in augmenting Indra and Agni or nourishing Pūṣan is seen as a humble recognition of one's limitations and dependence on the divine. This humility is a foundational aspect of bhakti (devotion) in the Vaiṣṇava tradition. Rāmānujācārya's philosophy emphasizes the real and essential difference between the individual self and the supreme self, yet affirms a loving and dependent relationship, which this verse illustrates through the negation of self-sufficiency in religious or spiritual pursuits.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, would interpret this verse as a call to introspection and self-realization. They would see the deities Indra, Agni, and Pūṣan as symbolic of various human faculties and aspirations. The verse's message of not finding fulfillment in the external worship of these symbols is understood as a directive towards inner exploration and the realization of one's true potential. Vivekānanda, in his lectures and writings, often emphasized the importance of looking within for the divine and not merely in external rituals or deities. This perspective aligns with the contemporary quest for personal growth and the universal applicability of spiritual principles in everyday life, making the verse relevant to modern spiritual seekers.