Ayaṃ yaḥ pṛthivīṃ viśvato vṛṇute । Tasya devāḥ ṛtumān vandate .
“He who pervades the earth on all sides, the gods, having their seasons, pay homage to him.”
Structure
Ayaṃ yaḥ pṛthivīm viśvato vṛṇute Tasya devāḥ ṛtumān vandate
Ayaṃ (this) yaḥ (who) viśvato (on all sides) pṛthivīm (earth) vṛṇute (encompasses) Tasya (of him) devāḥ (the gods) ṛtumān (at the proper time) vandate (pay homage)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | 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 |
| vṛṇute | vṛṇute | verb | √vṛṇ · present · third | he chooses |
| Tasya | Tasya | pronoun | genitive · singular · masculine | of him |
| devāḥ | devāḥ | noun | nominative · plural · masculine | gods |
| ṛtumān | ṛtumān | noun | nominative · singular · masculine | seasonal |
| vandate | vandate | verb | √vand · present · third | he worships |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Taittirīya Upaniṣad, Śaṅkara explains that the ultimate reality, Brahman, pervades all existence. This verse from the Ṛgveda, 'Ayaṃ yaḥ pṛthivīṃ viśvato vṛṇute', illustrates this concept, where the one who encompasses the earth on all sides is none other than the ultimate reality itself. Śaṅkara's non-dual reading of this verse emphasizes that the distinctions between the gods and the pervader are illusory, ultimately pointing to the identity of Brahman and Ātman. The phrase 'Tasya devāḥ ṛtumān vandate' suggests that even the gods, with their assigned roles in the cosmos, pay homage to this all-encompassing reality, underscoring the supreme status of Brahman. This verse, therefore, supports the Advaita Vedānta doctrine of non-duality, where the individual self (jīva) and the ultimate reality (Brahman) are ultimately one.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an expression of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). The phrase 'Ayaṃ yaḥ pṛthivīṃ viśvato vṛṇute' is seen as a description of the all-pervasive nature of Viṣṇu, who encompasses and sustains the universe. Rāmānujācārya would argue that 'Tasya devāḥ ṛtumān vandate' indicates the dependence of all beings, including the gods, on the Lord, highlighting the devotional aspect of acknowledging and surrendering to this supreme reality. This verse, in the Vaiṣṇava perspective, emphasizes the importance of bhakti (devotion) as the means to realize one's true nature and relationship with the divine. It underscores the personal aspect of the ultimate reality, who is not just an abstract principle but a loving deity who is the object of worship and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, interpret this verse in the context of universalism and the practical application of Vedāntic principles in contemporary life. Vivekānanda, in his lectures, often emphasized the unity of all existence and the potential for human beings to realize their inner divinity. This verse, 'Ayaṃ yaḥ pṛthivīṃ viśvato vṛṇute', is seen as a call to recognize this unity and the interconnectedness of all things. Rādhākrishnan, similarly, would view 'Tasya devāḥ ṛtumān vandate' as symbolic of the harmony that exists between the individual and the universal, highlighting the importance of living in accord with nature and recognizing the divine in all aspects of life. Both thinkers would argue that this verse encourages a broader perspective on life, one that transcends sectarian and religious boundaries, promoting a sense of global citizenship and cosmic awareness.