yena devā urvāru-kam-iva bandhanān-muktāḥ । sa tv-ayam-ātmā brahmā ॥
“By whom the gods are freed from the bondage, as a cucumber from its vine, that is indeed the Self, Brahman.”
Structure
yena devā urvāru-kam-iva bandhanān-muktāḥ sa tu ayam ātmā brahmā
yena (by which) devā (the gods) bandhanān (from bonds) urvāru-kam-iva (like a cucumber) muktāḥ (released) saḥ (that) tu (indeed) ayam (this) ātmā (Self) brahmā (is Brahman)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yena | yena | indeclinable | — | by whom |
| devā | devā | noun | nominative · plural · masculine | gods |
| urvāru-kam-iva | urvāru-kam-iva | compound | avyayībhāva · "urvāru-kam iva" | like a cucumber |
| bandhanān | bandhanān | noun | ablative · plural · masculine | from bonds |
| muktāḥ | muktāḥ | verb | √muc · past · third | were released |
| sa | sa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed |
| ayam | ayam | pronoun | nominative · singular · masculine | this |
| ātmā | ātmā | noun | nominative · singular · masculine | self |
| brahmā | brahmā | noun | nominative · singular · masculine | Brahman |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Aitareyopaniṣad underscores the non-dual nature of reality, highlighting that the ultimate reality, Brahman, is the essence that liberates all, including the gods, from bondage. Shankara, in his commentary on similar verses, emphasizes the concept of 'mokṣa' or liberation as the realization of one's true nature as Ātman, which is ultimately identical with Brahman. The analogy of the cucumber being freed from its vine illustrates the idea that just as the cucumber naturally separates from its bond, the individual self (jīva) must realize its inherent freedom from the bondage of ignorance (avidyā) to understand its true nature as Brahman. This verse points to the central tenet of Advaita Vedānta: the identity of Brahman and Ātman, where the ultimate goal is to realize this unity and achieve liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his interpretation, would likely emphasize the concept of 'prapatti' or surrender, where the jīva, recognizing its inherent bondage, surrenders to the mercy of Īśvara, who then liberates it. The liberation of the gods from their bondage, as mentioned in the verse, symbolizes the omnipotence of Īśvara and the dependence of all beings on Him for their liberation. The cucumber analogy suggests that just as the cucumber is freed from its vine, the jīva, through devotion and surrender, can be freed from its bondage to saṃsāra, achieving a state of blissful servitude to the Lord, which is the ultimate goal in Vaiṣṇava theology.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would interpret this verse as a call to realize one's inner freedom and potential. They would emphasize the universal applicability of the message, beyond sectarian divisions, focusing on the human quest for liberation from suffering and ignorance. The image of the cucumber being freed from its vine is seen as a powerful metaphor for the human aspiration to transcend limitations and achieve spiritual freedom. Vivekānanda, in his lectures, often spoke about the importance of realizing one's true nature to overcome the bonds of worldly suffering, while Rādhākrishnan highlighted the importance of integrating spiritual values into everyday life to achieve a harmonious and liberated existence. This verse, in the Neo-Vedānta perspective, inspires individuals to seek their inner liberation and contribute to the betterment of society, reflecting the tradition's emphasis on practical spirituality and social service.