Ayaṃ su-cetānāṃ pathikṛd-vidyāṃ vidyāyaśca pathikṛd-vṛṇīmahi | Vayaṃ devānāṃ syāma vāyavyena sahā
“We choose this (Knowledge) as the pathfinder of good knowledge and the pathfinder of knowledge; may we be with the Vāyu (divine force) along with the gods.”
Structure
Ayaṃ su-cetānāṃ pathikṛt-vidyāṃ vidyāyaś-ca pathikṛt-vṛṇīmahi | Vayaṃ devānāṃ syāma vāyavyena sahā
Vayaṃ (we) devānāṃ (of the gods) syāma (may we be) vāyavyena (with the wind god) sahā (together)Ayaṃ (this) su-cetānāṃ (of the well-intentioned) pathikṛt-vidyāṃ (the path-making knowledge) vidyāyaś-ca (and the knowledge) pathikṛt (which makes the path) vṛṇīmahi (we choose)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | indeclinable | — | this |
| su-cetānāṃ | su-cetānāṃ | noun | genitive · plural · masculine | of good intelligent beings |
| pathikṛt-vidyāṃ | pathikṛt-vidyāṃ | compound | bahuvrīhi · "pathikṛtā vidyā yasyāḥ" | the knowledge which has made (us) path-makers |
| vidyāyaś-ca | vidyāyaś-ca | compound | dvandva · "vidyā āś ca" | knowledge and desire |
| pathikṛt-vṛṇīmahi | pathikṛt-vṛṇīmahi | verb | √vṛ · laṭ-present · first | we choose |
| Vayaṃ | Vayaṃ | pronoun | nominative · plural | we |
| devānāṃ | devānāṃ | noun | genitive · plural · masculine | of gods |
| syāma | syāma | verb | √as · liṅ-optative · first | may we be |
| vāyavyena | vāyavyena | noun | instrumental · singular · masculine | with Vāyu |
| sahā | sahā | indeclinable | — | together |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is a profound expression of the non-dual nature of Reality. When it says 'Ayaṃ su-cetānāṃ pathikṛd-vidyāṃ,' it points to the ultimate Knowledge that guides all beings toward their true nature. Shankara, in his commentary on the Taittiriya Upanishad, emphasizes that this Knowledge is not something acquired but is the very essence of the Self (Ātman). The verse 'Vayaṃ devānāṃ syāma vāyavyena sahā' suggests a union with the divine, which, according to Shankara, is not a becoming but a realizing of what one already is. This realization is the dissolution of the distinctions between the individual self and the ultimate Reality (Brahman), leading to the understanding that 'Tat tvam asi' - You are That. Thus, this verse underscores the Advaitic view that the ultimate goal is to recognize one's true nature as non-different from Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an expression of devotion and the desire for union with the Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the concept of 'Prapatti' or surrender, where the individual surrenders to the will of the Lord, seeking guidance and protection. The choice of 'pathikṛd-vidyāṃ' indicates the seeking of knowledge that leads to the Lord, and 'Vayaṃ devānāṃ syāma vāyavyena sahā' signifies the longing to be in the company of the divine, specifically with Vāyu, who is considered an aspect of the divine. Madhvācārya would further emphasize the distinction between the individual soul (jīva) and the Lord, highlighting the dependency of the jīva on Īśvara's grace for liberation. This verse, in the Vaiṣṇava view, is a call to seek divine guidance and to understand one's relationship with the Lord, culminating in a devotional approach to achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as a call to action, emphasizing the practical application of spiritual principles in everyday life. He would see 'Ayaṃ su-cetānāṃ pathikṛd-vidyāṃ' as the pursuit of knowledge that awakens one to their higher potential, leading to a life of purpose and service. The phrase 'Vayaṃ devānāṃ syāma vāyavyena sahā' would, in his view, symbolize the harmony between the individual and the universal, reflecting his idea of a universal religion that seeks to unite all humanity. S. Radhakrishnan, with his focus on the philosophy of religion, would further elucidate this verse as an expression of the human aspiration for transcendence, where the individual seeks to go beyond the mundane and connect with the divine. Both Vivekānanda and Radhakrishnan would stress the universal relevance of this verse, encouraging individuals to embark on a journey of self-discovery and service to humanity, thereby actualizing the potential hinted at in the verse.