Ayaṁ gauḥ śunakhāsakhaḥ Ayaṁ me paśūnāṁ sakhaḥ ca śētaḥ Ayaṁ me pitṛvāt Ayaṁ me mātrvāt Ayaṁ me janaṇaḥ Ayaṁ me janayitā Ayaṁ hi devāḥ astu me aśvinā Nāhaṁ paśur nāhaṁ ṛṣir nāhaṁ kaśca svarāḍ aham

Ayaṁ (this) gauḥ (cow) śunakhāsakhaḥ (friend of dog) Ayaṁ (this) sakhaḥ (friend) ca (and) me (my) paśūnāṁ (of animals) śētaḥ (protector)Ayaṁ (this) me (to me) pitṛvāt (like a father) Ayaṁ (this) me (to me) mātrvāt (like a mother) Ayaṁ (this) me (my) janaṇaḥ (begetter) Ayaṁ (this) me (my) janayitā (generator)Ayaṁ (this) hi (indeed) devāḥ (gods) aśvinā (Ashvins) astu (be) me (to me) Nāhaṁ (not I) paśur (animal) nāhaṁ (not I) ṛṣir (seer) nāhaṁ (not I) kaśca (some) svarāḍ (self-luminous one) aham (I am)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda presents a profound opportunity for a non-dual reading. Shankara, in his commentary on the Brahmasūtras, emphasizes the importance of recognizing the ultimate reality, Brahman, as the essence of all existence. In the context of this verse, the cow's friendship with the dog and its role as a relation among cattle, father, mother, birth, and progenitor, can be seen as metaphors for the interconnectedness of all beings. The statement 'I am not a beast, nor a sage, nor any self-existent being' points to the illusion of separate identities and the eventual realization of the brahman-ātman identity. Shankara's reasoning, as seen in his discussion on the nature of the Self in the Taittirīya Upaniṣad, highlights the verse's implication that true understanding lies in transcending worldly distinctions and recognizing the unity of all existence in Brahman. This unity is the ultimate truth that underlies all relationships and identities, leading the seeker to the realization of the non-dual essence.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a strong emphasis on the devotional aspect, focusing on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasūtras, discusses the concept of 'śeṣa-śeṣin' (the Lord and his servants), which can be applied to this verse. The cow's unique relationships can symbolize the various ways in which the jīva relates to Īśvara, with the ultimate goal of realizing one's true nature as a servant of the Lord. The reference to the Aśvins, who are often invoked for protection and guidance, underscores the dependence of the jīva on Īśvara. Madhvācārya's Dvaita philosophy also sheds light on this, highlighting the distinction between the individual soul and the Supreme, yet emphasizing the loving relationship between them. This verse, in the Vaiṣṇava view, encourages the cultivation of devotion and recognition of one's place in the divine scheme, acknowledging the supremacy of Īśvara in all aspects of life.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in the Neo-Vedānta movement, would interpret this verse as a call to universal harmony and self-realization. Vivekānanda, in his lectures on the 'Universal Religion,' emphasized the importance of recognizing the divine in every being, which aligns with the cow's multifaceted relationships in this verse. The statement 'I am not a beast, nor a sage, nor any self-existent being' can be seen as a rejection of narrow identities and an affirmation of the universal Self that transcends all distinctions. Radhakrishnan, in his philosophical works, discusses the concept of the 'pluralistic universe' where all beings are interconnected. This verse, from a Neo-Vedānta perspective, serves as a reminder of our shared humanity and the interconnectedness of all life, encouraging a path of empathy, compassion, and the pursuit of spiritual growth. It invites the contemporary world to embrace a broader understanding of existence, where every being is valued and respected, reflecting the universal and practical application of ancient wisdom in modern life.

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