Ved Darshan- 102

In continuing our meditation on the Devi Suktam, we come to the core verses of the epiphany

aham eva svayam idaṃ vadāmi juṣṭaṃ devebhir uta mānuṣebhiḥ | yaṃ kāmaye taṃ-tam ugraṃ kṛṇomi tam brahmāṇaṃ tam ṛṣiṃ taṃ sumedhām ||

Rig Veda 10.125.5

Aham Eva I/ mine verily (indeed) svayam- myself/ by my own volition/ personally idam this / here (where the demonstrative pronoun idam predicates thisness- here at hand and accessible to consciousness as if partaking it) vadami - utter about / speak of/ reveal through the word jushtam ( the possessed/ partaken - been one with) devabhir ( the deity/ deva uta and/ besides manushebhi man or human Yam Who / which Kamayae desire/ love tam-ugram this/here mighty/expanded/ fierce krinomi do/ construct/make /perform tam brahmanam this/ here brahman tam rishim this /here seer tam sumedham this/here with beautiful/good or complete intelligence

Here Vaak Ambhrhni the seeress utters ‘Aham Eva Svayam idam’. She enunciates that she is verily the goddess herself who impelled by her own volition has achieved completion or ‘isness’. She is not a be-coming and neither is the deity and creation for her a distant that. She is both Be-ing the subject and predication-idam. A stage where the gap between consciousness and the deity is eliminated and therefore herself is ‘thisness’ which is approved of by both the gods and men. Whomsoever she wills, she can create or render. She utters these word that Gods and men alike own up to. She is the humanness underlying the man; her grace or love makes the loved mighty she is the divineness of the deity.

Here the seeress-devi dyad declares her absolute pre-eminence based on their one-ness. This apotheosis anticipates what Saktha termed the Sarva-jagat-iswari or the sole controller of all It’s she alone who vouch-safes Brahmatva, Rudratva or Vishnutva or the epiphany or tapas of Rishi-hood. (contd).  / DAILY WORLD /

(The writer is a 1993-batch IRS officer who is presently posted in Punjab.)