Ayam yah pṛthivīṃ viśvato vṛtvā ati tyatiṣṭhad bhuvanāni viśvān . Deānāṃ rūpam api vṛṇate saḥ yaḥ paśyed vi prāṇati ca prajāpān ॥
“He who, having encircled the earth on all sides, stands forth, and sees the universe and all beings, is the form of the gods.”
Structure
Ayam / yaḥ / pṛthivīm / viśvato / vṛtvā / ati / tyatiṣṭhat / bhuvanāni / viśvān / deānāṃ / rūpam / api / vṛṇate / saḥ / yaḥ / paśyet / vi / prāṇati / ca / prajāpān
Saḥ / yaḥ / deānāṃ / rūpam / api / vṛṇate / viśvān / bhuvanāni / ati / tyatiṣṭhat / pṛthivīm / viśvato / vṛtvā / ayam / yaḥ / prāṇati / ca / vi / paśyet / prajāpān
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayam | ayam | pronoun | nominative · singular · masculine | this |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| pṛthivīm | pṛthivīm | noun | accusative · singular · feminine | earth |
| viśvato | viśvato | indeclinable | — | on all sides |
| vṛtvā | vṛtvā | verb | √vṛt · past participle · third | having encircled |
| ati | ati | indeclinable | — | beyond |
| tyatiṣṭhat | tyatiṣṭhat | verb | √ati+√sthā · aorist · third | stood over |
| bhuvanāni | bhuvanāni | noun | accusative · plural · neuter | worlds |
| viśvān | viśvān | adjective | — | all |
| deānāṃ | deānāṃ | noun | genitive · plural · masculine | of gods |
| rūpam | rūpam | noun | accusative · singular · neuter | form |
| api | api | indeclinable | — | also |
| vṛṇate | vṛṇate | verb | √vṛ · present · third | he chooses |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| paśyet | paśyet | verb | √paś · optative · third | may see |
| vi | vi | indeclinable | — | separately |
| prāṇati | prāṇati | verb | √prāṇ · present · third | he breathes |
| ca | ca | indeclinable | — | and |
| prajāpān | prajāpān | noun | accusative · plural · masculine | Prajāpatis |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Brahmasutras, particularly in the section discussing the relationship between the individual self (ātman) and the ultimate reality (Brahman), touches upon the idea presented here. The line 'deānāṃ rūpam api vṛṇate saḥ' suggests that the form of the gods (or the divine) is what truly exists, implying that the ultimate reality transcends the mundane and is the essence of all being. This aligns with Shankara's argument that the world of distinctions is ultimately an illusion (māyā), and the realization of Brahman as the only reality is the path to liberation. The emphasis on 'viśvato vṛtvā' (encircled on all sides) signifies the all-pervading nature of Brahman, which Shankara often described as 'sarvam kalvidam brahma' (all this is indeed Brahman), pointing towards the identity of Brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, for the Vaiṣṇavas, underscores the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Bhagavad Gītā Bhāṣya, explains the concept of 'śarīrātmavāda', where the Supreme is seen as the soul of the universe, and all beings are His body. The line 'ayam yah pṛthivīṃ viśvato vṛtvā ati tyatiṣṭhat' suggests the all-encompassing and transcendent nature of the Lord, who is both immanent in the world and beyond it. For Madhvācārya, this would emphasize the real distinction between the Lord and His creation, while still affirming the Lord's intimate presence in all existence. The verse encourages a devotional approach, seeing the divine in all and serving as a reminder of the dependence of all creation on the Supreme Being, fostering a sense of devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound practical implications for modern life, focusing on the realization of the universal and the interconnectedness of all existence. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true nature and the oneness of all. The idea 'deānāṃ rūpam api vṛṇate saḥ' can be seen as a call to recognize the divine in every being, encouraging a sense of universal brotherhood and service. Rādhākrishnan, in his philosophical works, discusses the concept of 'Spirituality', which involves realizing the absolute in the relative and the eternal in the temporal, very much in line with the essence of this verse. The practical application lies in fostering a holistic worldview, where individuals see themselves as part of a larger cosmic whole, leading to a more compassionate, equitable, and fulfilling life. This verse inspires a universal and inclusive spirituality, applicable to everyday life, encouraging a deeper understanding and respect for all forms of life.