Ayaṁ sujāto 'suro nu dehi drutam । Aśvinau yātuṁ piprāṇaḥ śṛṇuhi gṛtsam ॥
“Grant quickly this Soma to the well-born Asura; hear, Gṛtsa, the two Aśvins coming to make it flow.”
Structure
Ayaṁ su-jāto 'suro nu dehi drutam Aśvinau yātuṁ pi-prāṇaḥ śṛṇu hi gṛtsam
Ayaṁ (this) su-jāto (well-born) asuro (demon) nu (indeed) dehi (give) drutam (quickly),Aśvinau (Aśvins) yātuṁ (to go) pi-prāṇaḥ (life-breath),śṛṇu (listen) hi (for) gṛtsam (Gṛtsa) to
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṁ | Ayaṁ | indeclinable | — | this (used for emphasis) |
| sujāto | sujāto | noun | nominative · singular · masculine | well-born, noble one |
| asuro | asuro | noun | nominative · singular · masculine | Asura (a class of divine beings) |
| nu | nu | indeclinable | — | indeed, surely |
| dehi | dehi | verb | √dā · liṅ-optative · second | give |
| drutam | drutam | noun | accusative · singular · neuter | quickly, swiftly (used adverbially here) |
| Aśvinau | Aśvinau | noun | accusative · dual · masculine | Aśvins (twin gods) |
| yātuṁ | yātuṁ | verb | √yā · liṅ-optative · third | go |
| pi-prāṇaḥ | pi-prāṇaḥ | compound | bahuvrīhi · "piṁ-prāṇaḥ" | one who drinks (or has drinking) |
| śṛṇu | śṛṇu | verb | √śru · laṣ-aorist imperative · second | listen |
| hi | hi | indeclinable | — | indeed, surely |
| gṛtsam | gṛtsam | noun | accusative · singular · masculine | Gṛtsa (proper noun, likely referring to a person) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, Ayaṁ sujāto 'suro nu dehi drutam, when understood through the lens of non-dualism, reveals the inherent unity between the individual self (jīva) and the ultimate reality (Brahman). Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes the concept of 'tat tvam asi' (that thou art), suggesting an intrinsic identity between the individual and the universal. Although Śaṅkarācārya does not directly comment on this verse, his reasoning on similar passages implies that the 'well-born Asura' could symbolize the pure, unborn essence of the self, yearning for liberation. The 'Soma' offered to the Asura represents the knowledge that leads to self-realization. Thus, the call to 'grant quickly this Soma' is a metaphor for the immediate recognition of one's true nature as being non-different from Brahman. This interpretation aligns with Śaṅkarācārya's non-dualistic philosophy, where the ultimate goal is to realize the unity of all existence, transcending the confines of individuality and duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of devotion and the longing for a personal relationship with the divine. Rāmānujācārya, in his commentary, might interpret the 'well-born Asura' as a symbol of the devoted self, yearning for union with God. The 'Aśvins' who are 'coming to make it flow' could represent the divine grace that facilitates this union. The request to 'grant quickly this Soma' could be seen as a plea for the rapid manifestation of divine grace, which is essential for the jīva to experience liberation. Madhvācārya, on the other hand, might emphasize the dualistic relationship between the jīva and Īśvara, where the 'Soma' represents the blessings of the Lord, which are bestowed upon the devoted individual. Both Rāmānujācārya and Madhvācārya would likely view this verse through the lens of bhakti, highlighting the importance of devotion and surrender in achieving spiritual liberation and experiencing the divine presence in one's life.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal aspects of Vedāntic teachings. He might interpret this verse as a call to action, urging individuals to awaken their inner potential and strive for self-realization. The 'Soma' could symbolize the inner bliss and knowledge that arises from realizing one's true nature. Vivekānanda would likely see the 'Aśvins' as symbolic of the dynamic, life-giving forces within us that are awakened through spiritual practice and self-inquiry. The request for the 'Soma' to be granted 'quickly' reflects the urgent need for individuals to recognize and actualize their inherent potential, thereby contributing to the betterment of society and the world. S. Radhakrishnan, with his emphasis on the synthesis of Eastern and Western thought, might view this verse as representing the universal quest for meaning and the transcendental. He would likely argue that the 'Soma' represents the eternal, unchanging essence that lies beyond the ephemeral nature of human existence, and that its realization is essential for achieving true fulfillment and harmony in life.