Ayaṃ somo'atha bheṣajam atha pavamānaḥ śatadhāraḥ । Sa no viśvato vi hiṃ sadviṣṇu ratanadhāj jātāvahurḥ ॥
“This Soma is a medicine; this is the purifying; having hundred streams; may He, who has hundred arms and produces treasures, free us from all distress.”
Structure
Ayaṃ - somo - atha - bheṣajam - atha - pavamānaḥ - śatadhāraḥ - Saḥ - naḥ - viśvato - vi - hiṃ - sat - viṣṇu - ratanadhāḥ - śatābahuḥ
Saḥ (he) somo (Soma) ayaṃ (this) atha (then) bheṣajam (medicine) pavamānaḥ (purifying) atha (and) śatadhāraḥ (having a hundred streams) viṣṇu (pervader) sat (existing) ratanadhāḥ (bestowing jewels) śatābahuḥ (having a hundred arms) naḥ (to us) viśvato (from all sides) vi (separate) hiṃ (may he impel) sat (good)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| somo | somaḥ | noun | nominative · singular · masculine | Soma |
| atha | atha | indeclinable | — | then, now |
| bheṣajam | bheṣajam | noun | accusative · singular · neuter | medicine |
| atha | atha | indeclinable | — | then, now |
| pavamānaḥ | pavamānaḥ | verb | √pū · present participle · third | purifying |
| śatadhāraḥ | śatadhāraḥ | compound | bahuvrīhi · "śatadhāraḥ" | having a hundred streams |
| Saḥ | Saḥ | pronoun | nominative · singular · masculine | he |
| naḥ | naḥ | pronoun | dative · plural · masculine | to us |
| viśvato | viśvato | indeclinable | — | from all sides |
| vi | vi | indeclinable | — | in two ways, apart |
| hiṃ | hiṃ | verb | √hi · optative · third | may he impel |
| sat | sat | indeclinable | — | being |
| viṣṇu | viṣṇu | noun | accusative · singular · masculine | pervading |
| ratanadhāḥ | ratanadhāḥ | compound | bahuvrīhi · "ratanadhāḥ" | having treasure-bestowing arms |
| jātāvahurḥ | jātāvahurḥ | verb | √jā · aorist · third | he was born |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda, when understood through the lens of non-dualism, points towards the ultimate reality of Brahman. The description of Soma as a purifying agent and a source of medicine suggests the transformative power of knowledge. Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes the importance of understanding the ultimate reality beyond the distinctions of the phenomenal world. In this context, the 'hundred arms' and 'produces treasures' can be seen as metaphors for the omnipresence and benevolence of Brahman, guiding the individual towards self-realization. The identity of Brahman and Ātman is underscored by the appeal for liberation from distress, implying a return to one's true, untroubled nature. This non-dual reading aligns with Shankara's reasoning that the ultimate goal is to realize one's true self, unencumbered by the illusions of the world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often interpreted in the context of devotion and the personal relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, for instance, would emphasize the concept of prapatti, or surrender, where the individual, recognizing their limitations and the omnipotence of the Lord, seeks refuge. The 'Soma' here symbolizes the divine grace that purifies and heals. The image of 'hundred arms' and 'produces treasures' suggests the multifaceted nature of God's grace and provision. This verse, therefore, is an invitation to devote oneself to the Lord, seeking liberation from worldly sufferings through devotion and surrender, in line with Rāmānujācārya's vision of a personal, loving God who is both the means and the end of spiritual pursuit.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures of Neo-Vedānta, would interpret this verse in the light of universal principles applicable to contemporary life. The 'Soma' represents the universal energy or consciousness that, when tapped into, can heal and transform. The 'hundred streams' and 'hundred arms' symbolize the diverse manifestations of this energy and the multifaceted nature of human potential. The call for liberation from distress is seen as a universal human aspiration, applicable across cultures and time. Vivekānanda, in his lectures, often emphasized the importance of realizing one's inner strength and the universal principles of Vedānta as a means to overcome personal and societal challenges. Radhakrishnan, meanwhile, would highlight the ethical and moral implications of such realizations, advocating for a life of service and compassion as the practical application of these spiritual principles, bringing the ancient wisdom into the modern context.