Ayaṃ sujāto ayaṃ iha prabodhayatāṃ vayam, nidāya dānavajātiṃ hiranyaretasaṃ.
“Let us here awaken this well-born (Agni), who has been laid down (in the kindling-stick), having placed the treasure of the Dānavas (Vṛtra), the golden seed.”
Structure
Ayaṃ su-jāto ayaṃ iha pra-bodhayatāṃ vayam nidāya dānavajātiṃ hiranya-retasaṃ
Ayaṃ (this) sujāto (well-born) ayaṃ (this) vayam (we) iha (here) prabodhayatāṃ (should awaken) nidāya (having placed) dānavajātiṃ (the Danava race) hiranya-retasaṃ (the one with golden seed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | indeclinable | — | this |
| sujāto | sujāto | noun | nominative · singular · masculine | well-born one |
| ayaṃ | ayaṃ | indeclinable | — | this |
| iha | iha | indeclinable | — | here |
| pra-bodhayatāṃ | pra-bodhayatāṃ | verb | √budh · optative · third | may he awaken |
| vayam | vayam | pronoun | nominative · plural | we |
| nidāya | nidāya | indeclinable | — | by putting to sleep or suppressing |
| dānavajātiṃ | dānavajātiṃ | compound | bahuvrīhi · "dānavo jātiḥ yasyāḥ" | the race of Danavas |
| hiranya-retasaṃ | hiranya-retasaṃ | compound | bahuvrīhi · "hiranyam retas yasyāḥ" | the one whose semen is gold |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda presents an opportunity for a non-dual reading, where the 'well-born' Agni symbolizes the ultimate reality, Brahman. According to Shankara, the act of awakening Agni represents the awakening of the individual self (ātman) to its true nature, which is none other than Brahman. The 'treasure of the Dānavas' and 'golden seed' signify the inner, immutable essence that lies beyond the mundane world, waiting to be uncovered. In his commentary on the Taittirīya Upaniṣad, Shankara explains that the realization of this inner essence leads to the understanding of the identity of Brahman and ātman, underscoring the non-dual nature of reality. Thus, this verse invites the seeker to awaken to this profound truth, emphasizing the unity of the individual self with the universal consciousness.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of devotion and the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya would interpret the 'well-born' Agni as a symbol of the divine presence within every being, awaiting recognition and worship. The 'treasure of the Dānavas' represents the wealth of spiritual knowledge and the 'golden seed' signifies the pure heart of the devotee, through which the divine is realized. This verse highlights the importance of bhakti (devotion) and the need for the individual to awaken to their innate connection with the Supreme, facilitating a personal and intimate relationship with Īśvara. By invoking Agni, the devotee seeks to kindle this inner flame of devotion, leading to spiritual growth and union with the divine.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekananda, a key figure in Neo-Vedānta, would view this verse as a call to awaken the inner potential that lies within every individual. The 'well-born' Agni represents the innate goodness and the spark of the divine that awaits fanning into a flame. The act of awakening Agni symbolizes self-realization and the recognition of one's true, unlimited potential. Vivekananda, in his lectures and writings, often emphasized the importance of self-discovery and the need to break free from the constraints of the material world to reach the deeper, spiritual reality. This verse, in the context of contemporary life, reminds us of the universal and practical application of spiritual principles — that our true strength and wealth lie not in external treasures but in the 'golden seed' of our inner selves, waiting to be nurtured and awakened. By applying this principle, individuals can achieve personal growth, harmony, and contribute to the betterment of society.