Ayaṃ gauḥ śṛṇu rājan hiranyavarnāṃ hariṇī । Suvarṇarajatasrājāṃ hemāranyapratīkāsaṃ । Maṇināmnīsāṃ ca devīṃ māvasmin praviśāntu yām ॥
“May the Goddess with golden complexion, resembling a golden and silver garland and a forest of gold, and bearing the name of a jewel, enter into me.”
Structure
Ayaṃ gauḥ śṛṇu rājan hiranya-varṇām hariṇī suvarṇa-rajata-srājām hema-āranya-pratīkāsām maṇi-nāmnīsām ca devīṃ mā ava sma in praviśāntu yām
Rājan (king) śṛṇu (listen) ayaṃ (this) gauḥ (cow)hiranya-varṇām (golden-colored) hariṇī (she who is)suvarṇa-rajata-srājām (adorned with gold and silver garlands) hema-āranya-pratīkāsām (resembling a golden forest) maṇi-nāmnīsām (the one named Maṇi)ca (and) devīṃ (goddess) yām (whom) mā (not) ava sma (let do not) praviśāntu (enter) in (in me)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | ayaṃ | pronoun | nominative · singular · masculine | this |
| gauḥ | gauḥ | noun | nominative · singular · feminine | cow |
| śṛṇu | śṛṇu | verb | √śru · laṭ-present · second | listen |
| rājan | rājan | noun | vocative · singular · masculine | king |
| hiranya-varṇām | hiraṇyavarṇām | compound | bahuvrīhi · "hiranya-varṇa-āṃ" | golden-colored |
| hariṇī | hariṇī | noun | accusative · singular · feminine | antelope |
| suvarṇa-rajata-srājām | suvarṇarajatasrājām | compound | bahuvrīhi · "suvarṇa-rajata-srāja-ām" | adorned with gold and silver |
| hema-āranya-pratīkāsām | hemāranyapratīkāsām | compound | bahuvrīhi · "hema-āranya-pratīka-āsām" | resembling a golden forest |
| maṇi-nāmnīsām | maṇināmnīsām | compound | bahuvrīhi · "maṇi-nāmnī-āsām" | whose name is Maṇināmnī |
| ca | ca | indeclinable | — | and |
| devīṃ | devīṃ | noun | accusative · singular · feminine | goddess |
| mā | mā | indeclinable | — | not |
| ava | ava | indeclinable | — | down |
| sma | sma | indeclinable | — | particle used in optative |
| in | in | indeclinable | — | in |
| praviśāntu | praviśāntu | verb | √viś · liṅ-optative · third | may she enter |
| yām | yām | pronoun | accusative · singular · feminine | whom |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda underscores the non-dual nature of reality, where the individual self (ātman) and the ultimate reality (brahman) are ultimately one. The description of the Goddess with a golden complexion, resembling a golden and silver garland, and a forest of gold, symbolizes the pure and radiant nature of brahman. Shankara's commentary on the Taittirīya Upaniṣad, 'Satyam, Jñānam, Anantam Brahman' (Brahman is truth, knowledge, and infinity), resonates with this verse, as it highlights the infinite and all-encompassing nature of brahman. The invocation for the Goddess to enter into the self (māvasmin praviśāntu yām) signifies the longing for the realization of this unity, where the individual ego boundaries are transcended, and the self is immersed in the universal consciousness. This non-dual reading of the verse points to the ultimate goal of Advaita Vedānta: the direct experience of brahman-ātman identity, beyond all duality and distinctions.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is often seen as a devotional invocation to the divine feminine, embodying the qualities of the goddess Śrī or Lakṣmī, the consort of Viṣṇu. The golden complexion and the comparison to a golden and silver garland signify the divine radiance and beauty of the goddess. Rāmānujācārya's concept of 'śeṣa-śeṣi-bhāva' (the relationship between the lord and the servant) is relevant here, as the verse expresses a deep longing for the divine presence to enter into the individual self. The goddess, as the embodiment of divine grace, is invoked to enter into the self, symbolizing the yearning for spiritual liberation and union with the divine. This verse highlights the importance of bhakti (devotion) in the Vaiṣṇava tradition, where the devotee seeks to cultivate a personal relationship with the divine, characterized by love, surrender, and self-surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, this verse can be seen as a powerful symbol of the universal and eternal principles that underlie human existence. The description of the goddess with a golden complexion and the invocation for her to enter into the self can be interpreted as a call to realize the inner divinity that lies within each individual. Swami Vivekānanda, in his lectures on the 'Universal Religion', emphasized the importance of realizing the divine within, stating that 'each soul is potentially divine'. This verse resonates with this idea, as it points to the potential for self-realization and the unlocking of human potential. In contemporary life, this verse can be seen as a reminder of the importance of cultivating a sense of inner peace, compassion, and wisdom, and of recognizing the interconnectedness of all beings. As S. Rādhākrishnan noted, 'the Vedanta is not a religion, but a philosophy of religion', and this verse can be seen as a universal and timeless expression of the human quest for meaning, purpose, and transcendence.