apravāsiniṃ vāyavyāṃ vātajūtām sahadeviniṃ । ṛtumatiṃ ṛṣabheṇa proktāṃ pāvanāṃ trivṛtāṃ trividūṣ.
“The one who does not wander, born of the wind, impelled by the wind, accompanied by the gods, having a proper time, proclaimed by Ṛṣabha, purifying, three times increased, and knowing three.”
Structure
apravāsiniṃ vāyavyāṃ vātajūtām sahadeviniṃ ṛtumatiṃ ṛṣabheṇa proktāṃ pāvanāṃ trivṛtāṃ trividūṣ
ṛṣabheṇa (by Ṛṣabha) proktām (said) ṛtumatiṃ (in due season) trivṛtām (consisting of three parts) pāvanām (purifying) trividūṣ (having three knowledge) sahadeviniṃ (connected with gods) vātajūtām (driven by wind) vāyavyāṃ (belonging to air or Vāyu) apravāsiniṃ (not emigrating or constant)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| apravāsiniṃ | apravāsinīṃ | noun | accusative · singular · feminine | not emigrating, staying at home |
| vāyavyāṃ | vāyavyāṃ | noun | accusative · singular · feminine | related to the wind or Vayu |
| vātajūtām | vātajūtām | noun | accusative · singular · feminine | driven by the wind |
| sahadeviniṃ | sahadeviniṃ | noun | accusative · singular · feminine | accompanied by gods |
| ṛtumatiṃ | ṛtumatiṃ | noun | accusative · singular · feminine | having or bestowing season or order |
| ṛṣabheṇa | ṛṣabheṇa | noun | instrumental · singular · masculine | with or by means of Ṛṣabha |
| proktāṃ | proktāṃ | verb | √prok · past participle · third | called or proclaimed |
| pāvanāṃ | pāvanāṃ | noun | accusative · singular · feminine | purifying |
| trivṛtāṃ | trivṛtāṃ | noun | accusative · singular · feminine | threefold or thrice turned |
| trividūṣ | trividūṣ | noun | — | threefold knowledge or three knowledges |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda describes the ultimate reality, Brahman, as 'appravāsini', one who does not wander, indicating its unchanging and eternal nature. Shankara's commentary on the Taittirīya Upaniṣad (2.1.1) explains that the realization of Brahman is the realization of one's own Self (Ātman), and this verse supports that understanding by describing the Self as 'vāyavyāṃ', born of the wind, symbolizing the life-giving force that pervades all existence. The phrase 'ṛtumatiṃ ṛṣabheṇa proktāṃ' suggests that the knowledge of Brahman is revealed through the ages by the great seers, guiding the seeker towards the ultimate truth of non-duality, where the distinctions between individual self and the universe are transcended, revealing the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is seen as describing the divine consort, Śrī, who is 'sahadeviniṃ', always accompanied by the gods, and 'pāvanāṃ', purifying. Rāmānujācārya's commentary on the Brahma Sūtra (1.1.1) emphasizes the relationship between the individual self (jīva) and the Supreme Lord (Īśvara), where the jīva seeks refuge in Īśvara for liberation. This verse's description of the divine as 'trivṛtāṃ', three times increased, possibly alludes to the three fundamental aspects of the divine: the Supreme Lord, the individual self, and the universe, highlighting their interconnectedness and the path to realizing this relationship. The jīva's journey towards Īśvara is facilitated by the divine grace, symbolized by Śrī, leading to a deeper understanding of the dependent yet eternal relationship between the individual and the divine.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life. This verse, with its imagery of the wind and the natural world, can be seen as a call to connect with the universal forces that shape our existence. In his lecture 'The Powers of the Mind', Vivekānanda discusses the potential of the human mind to transcend limitations, much like the 'vāyavyāṃ', or wind-born, aspect of the Self. The verse's reference to 'ṛtumatiṃ', having a proper time, suggests the importance of timing and opportunity in personal growth and spiritual development. Furthermore, the 'trividūṣ', knowing three, could symbolize the integration of knowledge, action, and devotion in achieving a balanced and fulfilling life. This Neo-Vedāntic interpretation encourages individuals to find harmony with nature and within themselves, cultivating a deeper understanding of their place in the universe and their potential for growth and transformation.