Ayaṁ gauḥ kutsaḥ ayaṁ gōḥ puṇyakṛtāmṛtaḥ . Imāṁ yaśasaṁ devīṁ īśānām agnihōtriṇām ॥
“This cow, Kutsya, and this immortalizing good deed are the glory of those who perform the Agni hotra, and of Goddess Ishani.”
Structure
Ayaṁ gauḥ kutsaḥ ayaṁ gōḥ puṇya-kṛt-āmṛtaḥ Imāṁ yaśasāṁ devīṁ īśānām agni-hōtriṇām
Ayaṁ kutsaḥ gauḥ ayaṁ puṇya-kṛt-āmṛtaḥ gōḥ Imāṁ devīṁ yaśasāṁ īśānām agni-hōtriṇām
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṁ | Ayaṁ | indeclinable | — | this |
| gauḥ | gauḥ | noun | nominative · singular · masculine | cow |
| kutsaḥ | kutsaḥ | noun | nominative · singular · masculine | Kutsa (name) |
| Ayaṁ | Ayaṁ | indeclinable | — | this |
| gōḥ | gōḥ | noun | genitive · singular · masculine | of the cow |
| puṇya-kṛt-āmṛtaḥ | puṇya-kṛt-āmṛtaḥ | compound | bahuvrīhi · "puṇya-kṛt-ā + āmṛtaḥ" | one whose immortal (status) was made good/auspicious |
| Imāṁ | Imāṁ | noun | accusative · singular · feminine | this |
| yaśasāṁ | yaśasāṁ | noun | genitive · plural · feminine | of glories |
| devīṁ | devīṁ | noun | accusative · singular · feminine | goddess |
| īśānām | īśānām | noun | genitive · plural · masculine | of the lord/ controller |
| agni-hōtriṇām | agni-hōtriṇām | compound | genitive tatpuruṣa · "agni-hōtrīṇāṁ" | of those who perform Agni hotra |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, as interpreted through the lens of Advaita Vedānta, underscores the non-dual nature of reality. Shankara's commentary on the Upanishads and the Brahmasutras emphasizes the ultimate reality, Brahman, and its identity with the individual self, Ātman. While Shankara's direct commentary on this specific verse of the Ṛgveda may not be readily available, his general approach to Vedic texts emphasizes the pursuit of knowledge that leads to the realization of this non-dual identity. The cow, in symbolic terms, can represent the nourishing and sustainable aspects of the universe, which, according to Advaita, are manifestations of Brahman. The 'immortalizing good deed' (puṇya-kṛt-āmṛtaḥ) points to the actions that lead to the realization of one's true nature, beyond the confines of worldly limitations. Ishani, the goddess, can be seen as a symbol of the guiding force towards this realization, highlighting the feminine, nurturing aspect of the divine. Through this interpretation, the verse supports the Advaitic notion of the ultimate goal of human existence: to understand and experience the unity of all existence, or the Brahman-Ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Within the Vaiṣṇava tradition, this verse is interpreted in the context of the loving relationship between the jīva (the individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the concept of prapatti, or absolute surrender to God, as the path to liberation. The 'cow' and 'immortalizing good deed' can be seen as symbols of the devotee's service and devotion to the Lord, which are the means to achieve spiritual liberation. The mention of 'Ishani' as the goddess of the Agnihotra performers suggests the divine feminine principle guiding and empowering these rituals, which are themselves means of connecting with the divine. Madhvācārya, with his emphasis on the difference (bheda) between the individual soul and God, might view this verse as highlighting the dependent relationship of the jīva on the grace of Īśvara, mediated through ritual and devotion. The overall tone of the verse supports the Vaiṣṇava emphasis on bhakti (devotion) and the personal relationship between the devotee and the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often highlighted the universal and practical applications of Vedantic principles. He might interpret this verse as symbolizing the nurturing and life-giving forces of nature (represented by the cow) and the human quest for transcendence and immortality (represented by the 'immortalizing good deed'). The reference to 'Ishani' and the performers of the Agni hotra could be seen as emblematic of the universal feminine principle and the importance of ritual as a means of spiritual growth, respectively. Vivekānanda's emphasis on service to humanity as a means of realizing the divine within would find resonance in the 'good deed' aspect of the verse. Similarly, S. Radhakrishnan, with his philosophical approach to Vedanta, might view this verse as underscoring the harmony between human action and the natural world, with 'Ishani' symbolizing the divine order that governs both. This interpretation aligns with Radhakrishnan's ideas on the importance of integrating spiritual values with practical, everyday life, making the pursuit of the divine a universal and inclusive endeavor.