Ayaṃ yaḥ pṛthivīṃ dṛṣṭvā yathidaṃ paśyati. Amī dyāvo-papṛthivī paśyamāno atho paśyatu amī.
“He who, having seen the earth, thus sees it, and sees these heaven and earth, indeed sees them.”
Structure
Ayaṃ - yaḥ - pṛthivīm - dṛṣṭvā - yathā - idam - paśyati - Amī - dyāvaḥ - o - pṛthivī - paśyamāno - atho - paśyatu - amī
Yaḥ (who) ayaṃ (this) pṛthivīm (earth) dṛṣṭvā (having seen) yathā (as) idam (this) paśyati (sees), yaḥ (who) amī (these) dyāvaḥ (heavens) o (and) pṛthivī (earth) paśyamāno (seeing) atho (then) amī (these) paśyatu (let him see)
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 |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| yathā | yathā | indeclinable | — | as |
| idam | idam | pronoun | accusative · singular · neuter | this |
| paśyati | paśyati | verb | √paś · present · third | sees |
| Amī | Amī | pronoun | nominative · plural · masculine | these |
| dyāvaḥ | dyāvaḥ | noun | nominative · plural · masculine | heavens |
| o | o | indeclinable | — | and |
| pṛthivī | pṛthivī | noun | nominative · singular · feminine | earth |
| paśyamāno | paśyamāno | verb | √paś · present participle · third | seeing |
| atho | atho | indeclinable | — | and |
| paśyatu | paśyatu | verb | √paś · optative · third | may see |
| amī | amī | pronoun | accusative · plural · masculine | these |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda underscores the non-dual nature of reality, as it suggests that the seer who perceives the earth and heaven is, in fact, perceiving the ultimate reality, Brahman. Shankara's commentary on the Taittirīya Upaniṣad (2.1) explains that the world is a manifestation of Brahman, and the individual self (ātman) is not separate from it. This verse implies that the one who sees the world and the heavens is, in essence, seeing the unified, all-encompassing Brahman. The phrase 'paśyamāno atho paśyatu amī' (indeed sees them) supports this interpretation by emphasizing the direct perception of reality, unmediated by duality. This reading is in line with Shankara's argument in his Brahmasūtra Bhāṣya (1.1.4) that the ultimate goal is to realize the identity of Brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya (1.1.1), highlights the idea that the jīva's perception of the world and the heavens is, in fact, a manifestation of Īśvara's power. The phrase 'Ayaṃ yaḥ pṛthivīṃ dṛṣṭvā yathā idaṃ paśyati' suggests that the Supreme Lord is the one who enables the jīva to see the world and the heavens. Madhvācārya, in his Brahmasūtra Anuvyākhyāna (1.1.3), further emphasizes that the perception of the world is not just a mundane experience but an opportunity for the jīva to recognize its dependence on Īśvara and cultivate devotion towards Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as an invitation to explore the deeper dimensions of human perception and consciousness. Swami Vivekānanda, in his lecture 'The Real and the Apparent Man' (Complete Works, Vol. 2), notes that the ability to perceive the world and the heavens is a manifestation of the human potential for higher consciousness. The phrase 'Amī dyāvo-papṛthivī paśyamāno atho paśyatu amī' can be understood as an exhortation to cultivate a more inclusive and expansive awareness, one that encompasses both the earthly and heavenly realms. S. Rādhākrishnan, in his book 'The Reign of Religion in Contemporary Philosophy' (1920), further emphasizes the universal relevance of this verse, suggesting that it points to the human aspiration for a unified and holistic understanding of the world and our place within it, which is a core theme in contemporary spirituality and philosophy.