Ayaṃ yajño yasya rājate dānaṃ paśumatī syāt | Tayi svāhā kas tvāṃ vṛṣṭīr iva
“This Yajna, whose gift is rich in cattle, where is Your Svāhā like a shower to You?”
Structure
Ayaṃ yajñaḥ yasya rājate dānaṃ paśumatī syāt Tayi svāhā kaḥ tvāṃ vṛṣṭīḥ iva
Ayaṃ (this) yajñaḥ (sacrifice) yasya (of whom) dānaṃ (the gift) rājate (excels) paśumatī (rich in cattle) syāt (let it be),Tayi (in that) svāhā (oblation) kaḥ (who) tvāṃ (you) vṛṣṭīḥ (rains) iva (like)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| yajñaḥ | yajñaḥ | noun | nominative · singular · masculine | sacrifice |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| rājate | rājate | verb | √rāj · laṭ-present · third | rules, is king |
| dānaṃ | dānaṃ | noun | nominative · singular · neuter | gift, charity |
| paśumatī | paśumatī | noun | nominative · singular · feminine | rich in cattle |
| syāt | syāt | verb | √as · liṅ-optative · third | may be |
| Tayi | Tayi | pronoun | locative · singular · feminine | in that |
| svāhā | svāhā | indeclinable | — | hail!, an oblation |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| tvāṃ | tvāṃ | pronoun | accusative · singular · masculine | thee |
| vṛṣṭīḥ | vṛṣṭīḥ | noun | accusative · plural · feminine | rains |
| iva | iva | indeclinable | — | like |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda, Ayaṃ yajño yasya rājate dānaṃ paśumatī syāt, highlights the concept of Yajna as an all-encompassing, ultimate reality that underlies all existence. Shankara's commentary on the Brahma Sutras and the Upanishads often touches upon the notion that the ultimate goal of Yajna, or any ritualistic practice, is to realize the identity of the individual self (Ātman) with the universal self (Brahman). In this context, the richness in cattle (paśumatī) can be metaphorically understood as the richness of the self, realized through the sacrifice or surrender of the ego. The Svāhā, or the oblation, like a shower (vṛṣṭīr iva) to the divine, symbolizes the complete surrender of the individual to the ultimate reality, leading to the dissolution of duality and the realization of the non-dual awareness. This interpretation aligns with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he discusses the importance of understanding the ultimate reality beyond the ritualistic and mundane.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly in the Vishishtadvaita philosophy of Ramanuja, this verse can be seen as an expression of the loving relationship between the jīva (individual self) and Īśvara (the Supreme Lord). The Yajna here represents the act of devotion and surrender by the jīva towards Īśvara, with the 'dānaṃ paśumatī' symbolizing the abundance of divine grace that the jīva receives in return. The 'Svāhā' is the ritualistic expression of this devotion, akin to a shower of divine blessings. Ramanuja, in his commentary on the Brahma Sutras, emphasizes the importance of bhakti (devotion) as a means to realize this relationship, where the jīva, recognizing its inherent dependence on Īśvara, strives for a closer, more intimate connection. This verse, thus, underscores the devotional path as a central tenet of Vaiṣṇava philosophy, highlighting the reciprocation of love between the divine and the individual soul.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda often spoke about the universal principles underlying ancient Indian scriptures, including the Ṛgveda. This verse, with its imagery of Yajna and the richness in cattle, can be seen as a metaphor for the universal harmony and the interconnectedness of all existence. The 'Svāhā like a shower' symbolizes the outpouring of universal energy and wisdom that nurtures and sustains all life. In his lectures and writings, Vivekananda emphasized the practical application of Vedantic principles in everyday life, advocating for a path that combines spiritual growth with service to humanity. Similarly, S. Radhakrishnan, in interpreting such verses, highlighted their relevance to contemporary life, stressing the importance of recognizing the divine in every aspect of existence and striving for a world where such universal values are upheld. This verse, thus, serves as a call to recognize and honor the sacred in all, promoting a lifestyle that is in harmony with nature and founded upon the principles of unity and compassion.