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Ṛgveda · 1.21
अग्निदूताय | ऋषये | दिवे | देवाय | विद्महे | अग्नये | देवाय | धीमहि | तन्नो | अग्निः | प्रचोदयात् ‖

Agnidūtāya | Ṛṣaye | Dīve | Devāya | Vidmahe | Agnaye | Devāya | Dhimahi | Tanno | Agniḥ | Pracodayāt ‖

We invoke Agni, the messenger, the seer, the divine, the deity, to enlighten us.

Structure

Padaccheda — word separation

Agnidūtāya Ṛṣaye Dīve Devāya Vidmahe Agnaye Devāya Dhimahi Tanno Agniḥ Pracodayāt

Anvaya — prose reordering

Agnidūtāya (to the messenger of fire) Ṛṣaye (to the sage) Dīve (who is in the heaven) Devāya (to the god) Vidmahe (we know) Agnaye (to the fire) Devāya (to the god) Dhimahi (we meditate) Tanno (may that) Agniḥ (fire) Pracodayāt (inspire or kindle)

Word-by-Word Grammar

WordIASTTypeGrammarMeaning
AgnidūtāyaAgnidūtāyacompoundbahuvrīhi · "agnidūta- + āya"to the fire-messenger
ṚṣayeṚṣayenoundative · singular · masculineto the ṛṣi
DīveDīvenoundative · singular · masculineto the Dīva
DevāyaDevāyanoundative · singular · masculineto the god
VidmaheVidmaheverb√vid · laṭ-present · firstwe know
AgnayeAgnayenoundative · singular · masculineto Agni
DevāyaDevāyanoundative · singular · masculineto the god
DhimahiDhimahiverb√dhi · laṭ-present · firstwe meditate
TannoTannopronounaccusative · singular · neuterthat
AgniḥAgniḥnounnominative · singular · masculineAgni
PracodayātPracodayātverb√cūd · liṅ-optative · thirdmay he inspire

Scholarly Commentary

Advaita Vedānta(Ādi Śaṅkarācārya)

Advaita Vedānta (Ādi Śaṅkarācārya): In the Agnidūtāya verse, the invocation of Agni as the messenger, seer, divine, and deity serves to underscore the non-dual nature of reality. Śaṅkarācārya's commentary on the Brihadaranyaka Upanishad highlights the importance of understanding the ultimate reality, Brahman, as the unchanging essence that pervades all existence. This verse, by addressing Agni in multiple roles, suggests the multifaceted yet unified nature of this reality. By invoking Agni to enlighten us, the verse implies a call to realize the identity of the individual self (ātman) with the universal self (Brahman), thereby transcending the illusion of duality. This non-dual reading is central to Advaita Vedānta, emphasizing the ultimate goal of human existence as the attainment of this self-realization.

Vaiṣṇava Tradition(Rāmānujācārya / Madhvācārya)

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Agnidūtāya verse, within the Vaiṣṇava tradition, is seen as an expression of devotion to the divine, where Agni represents a manifestation of the divine. Rāmānujācārya, in his commentary on the Brahmasutras, discusses the relationship between the individual self (jīva) and the supreme Lord (Īśvara), emphasizing the path of devotion (bhakti) as a means to attain liberation. This verse, by invoking Agni and recognizing his divine nature, reflects the Vaiṣṇava emphasis on the personal relationship between the devotee and the deity. The act of invocation (vidmahe) and meditation (dhimahi) on Agni as a deity underscores the dependence of the jīva on Īśvara for spiritual illumination and guidance, highlighting the devotional approach to achieving spiritual enlightenment.

Neo-Vedānta(Swami Vivekānanda / S. Rādhākrishnan)

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The Agnidūtāya verse offers a profound message of universal applicability, as interpreted by Neo-Vedānta thinkers like Swami Vivekānanda and S. Radhakrishnan. Swami Vivekānanda, in his lectures, often emphasized the importance of realizing one's inner potential and the universal principles that govern human existence. This verse, by invoking Agni as a symbol of spiritual illumination, resonates with Vivekānanda's call to awaken the dormant potential within each individual. Moreover, the verse's emphasis on enlightenment through devotion and knowledge reflects Radhakrishnan's philosophical standpoint, which blends the spiritual with the rational. In contemporary life, this verse can be seen as a call to seek inner light and guidance, encouraging individuals to strive for self-realization and spiritual growth amidst the challenges of modern life.

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