Ayaṃ gauḥ pṛśnir eṣa ca | Tayor viśvam idaṃ jagat ||
“This (Pṛśni) is the Cow, and This is the sky; from These Two, this whole World (has been created).”
Structure
Ayaṃ gauḥ pṛśniḥ eṣa ca tayoḥ viśvam idaṃ jagat
Tayoḥ (of those two) gauḥ (cow) ayaṃ (this) pṛśniḥ (spotted one) eṣa (this) ca (and) viśvam (all) idaṃ (this) jagat (world) [is derived from them]
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | indeclinable | — | this (used for emphasis) |
| gauḥ | gauḥ | noun | nominative · singular · feminine | cow |
| pṛśniḥ | pṛśniḥ | noun | nominative · singular · feminine | roan one, speckled cow |
| eṣa | eṣa | pronoun | nominative · singular · masculine | this |
| ca | ca | indeclinable | — | and |
| tayoḥ | tayoḥ | pronoun | genitive · dual · masculine/feminine/neuter | of them two |
| viśvam | viśvam | noun | accusative · singular · neuter | all, the entire world |
| idaṃ | idaṃ | pronoun | nominative/accusative · neuter · neuter | this (nearby) |
| jagat | jagat | noun | nominative/accusative · singular · neuter | world |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda is interpreted by Śaṅkarācārya as pointing to the ultimate reality of Brahman. The cow (Pṛśni) and the sky are symbolic of the two fundamental aspects of existence: the microcosm and the macrocosm. According to Śaṅkara, the identity of Brahman and Ātman is implied here, where the universe (jagat) is a manifestation of the ultimate reality. In his commentary on the Taittirīya Upaniṣad, Śaṅkara explains that the universe is born from Brahman, similar to how this verse suggests the world is created from the cow and the sky, symbolizing the non-dual essence of existence. This non-dual reading underscores the unity and interconnectedness of all things, emphasizing that distinctions are illusory and that the ultimate truth is one, unchanging Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the relationship between the individual soul (jīva) and the supreme lord (Īśvara). Rāmānujācārya, in his commentary on the Brahma Sūtras, interprets the cow and the sky as representing the paths of devotion and knowledge. The cow, often associated with the earth and nourishment, symbolizes the caring and protective nature of the divine, while the sky represents the infinite and all-encompassing aspect of Īśvara. The creation of the world from these two symbolizes the interaction between the divine and human realms, emphasizing the dependence of the jīva on Īśvara and the path of devotion (bhakti) as the means to realize this relationship. This verse, therefore, underscores the Vaiṣṇava emphasis on personal devotion and the acknowledgement of a supreme, personal deity.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, interpret this verse in the context of universal and practical application. According to Vivekānanda, this verse points to the harmony and balance that exist in the universe, symbolized by the cow and the sky. In his lecture 'The Universal Religion' at the Parliament of the World’s Religions in 1893, Vivekānanda emphasized the unity of existence and the universal principles that govern human life and the cosmos. Similarly, Rādhākrishnan, in his writings on Indian philosophy, highlights the symbolism of the cow and the sky as representing the potential for spiritual growth and the pursuit of knowledge. This verse, in the Neo-Vedānta perspective, encourages individuals to seek balance within themselves and with nature, fostering a sense of global citizenship and shared human purpose, underscoring the relevance of ancient wisdom to contemporary life and its challenges.