Ayaṃ sujātō ayamēkaḥ sujātō । Ayaṃ sujātō ayamēkō vayam ॥
“This (Agni) is well-born, this one is well-born; this (Agni) is well-born, we are well-born.”
Structure
Ayaṃ sujātō ayam ekaḥ sujātō / Ayaṃ sujātō ayam eko vayam
Vayam (we) ayam (are) ekaḥ (one) sujātō (well-born) / Ayam (this) sujātō (well-born) eko (one) ayam (is) sujātō (well-born)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṁ | pronoun | nominative · singular · masculine | this |
| sujātō | sujāto | adjective | — | well-born |
| ayam | ayam | pronoun | nominative · singular · masculine | this |
| ekaḥ | ekaḥ | numeral | — | one |
| sujātō | sujāto | adjective | — | well-born |
| Ayaṃ | Ayaṁ | pronoun | nominative · singular · masculine | this |
| sujātō | sujāto | adjective | — | well-born |
| ayam | ayam | pronoun | nominative · singular · masculine | this |
| ekō | ekō | numeral | — | one |
| vayam | vayam | pronoun | nominative · plural · masculine | we |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda is pivotal in understanding the non-dual nature of reality. Shankara, in his commentary on the Brahma Sutras, emphasizes the concept of 'ekatva' or oneness, suggesting that the distinctions we perceive are merely a product of 'avidyā' or ignorance. When the verse says 'Ayaṃ sujātō ayam ekaḥ sujātō,' it points to the singular, well-born essence that pervades all, which is none other than Brahman. The identity of Brahman and Ātman is subtly hinted at here, as the realization of one's true, well-born nature is key to liberating oneself from the cycle of birth and death. Shankara's commentary on the Taittiriya Upanishad, where he expounds on the 'satyam jñānam anantam brahma,' reinforces this interpretation, guiding the seeker towards recognizing the ultimate, non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse is seen as an affirmation of the intimate relationship between the jīva (individual self) and Īśvara (the Supreme Lord). The repetition of 'Ayaṃ sujātō' emphasizes the inherent goodness and nobility of both the individual self and the Lord, highlighting their interconnectedness. Rāmānuja, in his Śrī Bhāṣya, would likely interpret this verse as underscoring the dependent yet real existence of the jīva, which, though distinct from Īśvara, shares in the divine nature through its 'svarūpa' or essential form. This understanding fosters a deep sense of devotion and dependence on the Lord, recognizing that the jīva's well-born nature is a reflection of its source in the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, would interpret this verse in the light of its universal and practical implications for human life. The emphasis on 'sujātō' or being well-born is seen as a call to recognize the innate dignity and divinity within every individual. Vivekānanda, in his lectures and writings, often highlighted the importance of self-realization and the potential for every person to achieve spiritual liberation. This verse, with its message of shared, well-born nature, resonates with Vivekānanda's vision of a universal religion that transcends sectarian boundaries, urging humanity towards a path of self-discovery and unity. Rādhākrishnan, too, might view this verse as a philosophical foundation for the pursuit of human excellence and the cultivation of a global ethos rooted in the acknowledgment of our common, sacred heritage.