Ayaṃ su-candrā yaśasā jagad-guruḥ tvāṣṭā purastād yam udā-jahāra . Śākraḥ ca devānāṃ ṛṣabhaḥ puro nihatya jagat-prabhur indro dadhad-rocanaḥ ॥
“This (Indra) with splendor, the world teacher, the producer from the east produced him, the Strong One, the Bull of the gods, killing (Vṛtra) foremost, the Lord of the world, with brilliant light.”
Structure
Ayaṃ su-candrā yaśasā jagat-guruḥ tvāṣṭā purastād yam udā-jahāra Śākraḥ ca devānāṃ ṛṣabhaḥ puro nihatya jagat-prabhur indro dadhad-rocanaḥ
Tvāṣṭā (the architect of the gods) jagat-guruḥ (the teacher of the world) yaśasā (with fame) su-candrā (beautifully shining) Ayaṃ (this one) purastād (in the beginning) yam (whom) udā-jahāra (created)jagat-prabhuḥ (the lord of the world) indro (Indra) ṛṣabhaḥ (the best) devānāṃ (of gods) Śākraḥ (son of Śakra) ca (and) puro (in front) nihatya (having slain) dadhad-rocanaḥ (shining brilliantly)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| su-candrā | su-candrā | compound | bahuvrīhi · "sucandrāḥ nāma yasya" | beautiful moon-like |
| yaśasā | yaśasā | noun | instrumental · singular · neuter | with fame |
| jagat-guruḥ | jagat-guruḥ | compound | karmadhāraya · "jagatam gurur" | teacher of the world |
| tvāṣṭā | tvāṣṭā | noun | nominative · singular · masculine | Tvaṣṭṛ |
| purastād | purastād | indeclinable | — | from before |
| yam | yam | pronoun | accusative · singular · masculine | whom |
| udā-jahāra | udā-jahāra | verb | √hṛ · past · third | he took up |
| Śākraḥ | Śākraḥ | noun | nominative · singular · masculine | Śakra |
| ca | ca | indeclinable | — | and |
| devānāṃ | devānāṃ | noun | genitive · plural · masculine | of gods |
| ṛṣabhaḥ | ṛṣabhaḥ | noun | nominative · singular · masculine | best |
| puro | puro | indeclinable | — | in front |
| nihatya | nihatya | verb | √han · gerund | having slain |
| jagat-prabhur | jagat-prabhur | compound | karmadhāraya · "jagatam prabhuḥ" | lord of the world |
| indro | indro | noun | nominative · singular · masculine | Indra |
| dadhad-rocanaḥ | dadhad-rocanaḥ | compound | bahuvrīhi · "dadhat rocanaṃ yasya" | shining brightly |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, Ayaṃ su-candrā yaśasā jagad-guruḥ, points to the ultimate reality, Brahman, as the source and essence of the universe. Indra, the lord of the gods, represents the supreme consciousness that transcends all limitations. Shankara, in his commentary on the Brahma Sutras, argues that the world is a manifestation of Brahman, and Indra's splendor symbolizes the divine luminescence that pervades all existence. The phrase 'jagat-guruḥ' reinforces the idea that Brahman is the ultimate teacher, guiding the universe towards self-realization. By embracing this non-dual perspective, we can transcend the illusions of the material world and recognize our true identity as Ātman, which is one with Brahman. This understanding liberates us from the cycle of suffering and ignorance, allowing us to experience the bliss of unity with the ultimate reality. As Shankara notes, the goal of Advaita Vedānta is to realize this unity, and verses like this one serve as a reminder of the profound significance of this quest.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is often seen as a manifestation of the divine, with Indra representing the lordship and splendor of Īśvara, the supreme being. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the relationship between the jīva (individual self) and Īśvara, highlighting the dependence of the former on the latter. The phrase 'devānāṃ ṛṣabhaḥ' reinforces the idea that Īśvara is the supreme ruler, guiding the universe with wisdom and power. The Vaiṣṇava tradition stresses the importance of devotion and surrender to the divine, recognizing that our ultimate goal is to attain union with Īśvara. In this context, Indra's victory over Vṛtra represents the triumph of good over evil, and the devotee's aspiration to overcome their own limitations and attain liberation. By embracing this devotional perspective, we can cultivate a deeper sense of reverence and gratitude for the divine, and strive to embody the qualities of Īśvara in our own lives, as exemplified by Indra's bravery and wisdom.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a powerful symbol of the human potential for self-realization and transformation. The image of Indra, the lord of the gods, represents the highest aspirations of human nature, and his victory over Vṛtra signifies the triumph of wisdom and courage over ignorance and fear. Swami Vivekānanda, in his lectures on the Vedas, emphasizes the universal and practical application of these ancient teachings, highlighting the importance of self-discipline, self-awareness, and selfless service. The phrase 'jagat-prabhur indro dadhad-rocanaḥ' reminds us that our true nature is radiant and luminous, and that we have the capacity to illuminate the world around us. By embracing this vision of human potential, we can overcome our limitations and attain a deeper sense of purpose and meaning in life. As Radhakrishnan notes, the Vedas offer a profound philosophy of life, which can guide us towards a more authentic and fulfilling existence, and help us to realize our place within the larger universe. By applying these timeless principles to our contemporary lives, we can cultivate a more compassionate, inclusive, and enlightened society, and strive to embody the ideals of Indra, the shining embodiment of wisdom and courage.