Ayaṃ sujātō iha gātuṃ yaśō yaśāya yaśasā॥ Paśupuṣṭapūṣā deva īḍyo nāke lōke ca .
“This well-born (Agni) having come here, deserves to be praised with glory; He, nourishing the creatures, is praiseworthy in heaven and in the world.”
Structure
Ayaṃ sujātō iha gātuṃ yaśō yaśāya yaśasā Paśu-puṣṭa-pūṣā deva īḍyo nāke lōke ca
Ayaṃ (this) sujātō (well-born) deva (god) īḍyo (to be praised) yaśasā (with glory) yaśō (glory) yaśāya (for the sake of glory) pūṣā (nourisher) paśu-puṣṭa (of cattle and people) nāke (in heaven) lōke (and in the world) ca (and) iha (here) gātuṃ (let him come)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| sujātō | sujātō | adjective | — | well-born |
| iha | iha | indeclinable | — | here |
| gātuṃ | gātuṃ | verb | √gā · optative · first | may he go |
| yaśō | yaśō | noun | accusative · singular · neuter | glory |
| yaśāya | yaśāya | noun | dative · singular · masculine | for glory |
| yaśasā | yaśasā | noun | instrumental · singular · masculine | with glory |
| Paśu | Paśu | compound | tatpuruṣa · "paśu-puṣṭa" | prospered by cattle |
| puṣṭa | puṣṭa | compound | — | |
| pūṣā | pūṣā | noun | nominative · singular · masculine | nourisher |
| deva | deva | noun | nominative · singular · masculine | god |
| īḍyo | īḍyo | verb | √īḍ · present · third | is praised |
| nāke | nāke | noun | locative · singular · masculine | in heaven |
| lōke | lōke | noun | locative · singular · masculine | in the world |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Brahmasutras, Śaṅkarācārya emphasizes the non-dual nature of ultimate reality, which is also reflected in RV 1.99. Here, Agni, the well-born, represents the supreme self (Ātman) that deserves to be praised with glory. The phrase 'yaśō yaśāya yaśasā' suggests the infinite glory of Brahman, which is the ultimate reality. Śaṅkarācārya would likely interpret 'Paśupuṣṭapūṣā deva' as the divine nourishing all creatures, implying the identity of Brahman-Ātman that underlies all existence. This verse points to the Brahman-Ātman identity by highlighting the unity and interconnectedness of all beings, which is a central theme in Advaita Vedānta. By realizing this unity, one can transcend the limitations of the individual self and experience the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, would interpret RV 1.99 as emphasizing the relationship between the jīva (individual self) and Īśvara (the Lord). The 'well-born' Agni represents the Lord, who is worthy of praise and worship. The phrase 'yaśō yaśāya yaśasā' highlights the Lord's infinite glory, which is the object of devotion. 'Paśupuṣṭapūṣā deva' suggests the Lord's role as the nourisher and sustainer of all creatures, emphasizing the dependence of the jīva on Īśvara. Rāmānujācārya would likely see this verse as an expression of the bhakti (devotional) relationship between the individual and the Lord, where the individual offers praise and worship to the Lord in recognition of His divine nature and loving care.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would interpret RV 1.99 as a call to recognize the universal and practical application of spiritual principles. The 'well-born' Agni represents the divine spark within each individual, which deserves to be nurtured and cultivated. The phrase 'yaśō yaśāya yaśasā' suggests the infinite potential and glory of the human spirit, which can be realized through self-effort and devotion. 'Paśupuṣṭapūṣā deva' emphasizes the importance of compassion and service to all creatures, recognizing the interconnectedness of all beings. Vivekānanda, in his lectures on the 'Complete Works', often emphasized the need to realize one's own divine nature and to serve humanity selflessly, as a means of realizing the ultimate reality. This verse can be seen as a call to action, encouraging individuals to cultivate their inner potential and to work towards the betterment of society, in accordance with the principles of Neo-Vedānta.