ṛk 1 . 30 . gātum gantāram . haryaśvam . yathāhva yat . tad anuh lād ayan . ṛṣ ayah . pavamānam .
“The sages, deligted, thus called the coming, tawny-coloured horse, the traveller (to us), like as they invoked (him)”
Structure
gātum gantāram haryaśvam yathā āhva yat tad anu hlād ayan ṛṣ ayah pavamānam
ṛṣ ayah gantāram haryaśvam gātum yathā āhva yat tad anu hlād ayan pavamānam
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| gātum | gātum | verb | √gā · laṭ-present · first | to go |
| gantāram | gantāram | noun | accusative · singular · masculine | one who goes |
| haryaśvam | haryaśvam | noun | accusative · singular · masculine | the horse with a bay or greenish-yellow coat |
| yathā | yathā | indeclinable | — | as, like |
| āhva | āhva | verb | √ā-hve · liṅ-optative · second | you may call |
| yat | yat | pronoun | accusative · singular · neuter | which |
| tad | tad | pronoun | accusative · singular · neuter | that |
| anu | anu | indeclinable | — | after, along with |
| hlād | hlād | verb | √hlād · laṭ-present · third | to be delighted |
| ayan | ayan | noun | nominative · plural · masculine | they go |
| ṛṣayah | ṛṣayah | noun | nominative · plural · masculine | seers, sages |
| pavamānam | pavamānam | verb | √pū · laṭ-present participle · third | purifying |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda highlights the non-dual nature of reality, where the sage invokes the divine in the form of a tawny-coloured horse, symbolizing the Ultimate Reality, Brahman. According to Shankara, the invocation 'yathāhva yat' signifies the calling of the absolute, unchanging essence that pervades all existence. The phrase 'tad anu hlād ayan' suggests the joy or bliss that arises from realizing this unity. Shankara's commentary on the Brahmasūtras (1.1.1) emphasizes the importance of understanding the absolute as the essence of all, which is reflected in this verse. The sages' delight in invoking the divine horse represents the bliss of Self-realization, underscoring the identity of Brahman and ātman. This non-dual reading encourages the seeker to look beyond the apparent duality of the world and discover the unified, all-pervading Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an example of the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The 'haryaśvam' or tawny-coloured horse represents the divine vehicle that carries the devotee towards the Lord. Rāmānujācārya, in his Śrī Bhāṣya (1.1.1), discusses the concept of prapatti or surrender, which is echoed in the phrase 'yathāhva yat', indicating the devotee's call to the Lord for guidance and protection. The 'ṛṣ ayah pavamānam' signifies the sages' role in guiding the devotee towards the path of self-surrender and devotion. This verse, in the Vaiṣṇava perspective, highlights the importance of bhakti (devotion) as a means to attain union with the Supreme, emphasizing the personal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lecture 'The Absolute and Manifestation' (Complete Works, Vol. 2), discusses the concept of the Absolute as the unchanging essence that underlies all existence. This verse from the Ṛgveda can be seen as a representation of this idea, where the 'haryaśvam' symbolizes the dynamic, manifest aspect of the Absolute. The phrase 'tad anu hlād ayan' suggests the joy that arises from understanding and experiencing this unity. S. Radhakrishnan, in his 'Indian Philosophy' (Vol. 1), emphasizes the importance of realizing the universal and eternal principles that underlie all existence. This verse, in a modern context, can be seen as a call to recognize and connect with the deeper, universal reality that transcends individual differences, promoting a sense of unity and harmony in contemporary life.