ahaṃ hi sarvayajñānāṃ bhartā ca prabhur eva ca | ahaṃ ṛṣīnāṃ ṛṣir bhūtvā purā etair asṛjat prajāḥ ‖
“I alone am the enjoyer and the Lord of all sacrifices, and I alone was the Ṛṣi among ṛṣis, and I created these people in the beginning.”
Structure
ahaṃ hi sarva-yajñānāṃ bhartā ca prabhuḥ eva ca | ahaṃ ṛṣīṇāṃ ṛṣir bhūtvā purā etaiḥ asṛjat prajāḥ
ahaṃ (I) hi (certainly) sarva-yajñānāṃ (of all yajñas) bhartā (the Lord) ca (and) prabhuḥ (the Master) eva (only) ca (and)ahaṃ (I) ṛṣīṇāṃ (of ṛṣīs) ṛṣir (the ṛṣi) bhūtvā (having become) purā (formerly) etaiḥ (by these) prajāḥ (progeny) asṛjat (created)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| ahaṃ | ahaṁ | pronoun | nominative · singular · masculine | I |
| hi | hi | indeclinable | — | for, indeed |
| sarva-yajñānāṃ | sarva-yajñānāṁ | compound | genitive tatpuruṣa · "sarveṣāṁ yajñānāṁ" | of all sacrifices |
| bhartā | bhartā | noun | nominative · singular · masculine | lord, husband |
| ca | ca | indeclinable | — | and |
| prabhuḥ | prabhuḥ | noun | nominative · singular · masculine | lord, master |
| eva | eva | indeclinable | — | indeed, surely |
| ca | ca | indeclinable | — | and |
| ahaṃ | ahaṁ | pronoun | nominative · singular · masculine | I |
| ṛṣīṇāṃ | ṛṣīṇāṁ | compound | genitive tatpuruṣa · "ṛṣīṇāṁ" | of the seers |
| ṛṣir | ṛṣir | noun | nominative · singular · masculine | seer |
| bhūtvā | bhūtvā | indeclinable | — | having become |
| purā | purā | indeclinable | — | formerly, in the past |
| etaiḥ | etaiḥ | pronoun | instrumental · plural · masculine | by these |
| asṛjat | asṛjat | verb | √sṛj · preterite · third | created |
| prajāḥ | prajāḥ | noun | accusative · plural · masculine | creatures, offspring |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is crucial in establishing the non-dual nature of reality. Shankara interprets 'ahaṃ hi sarvayajñānāṃ bhartā ca prabhur eva ca' as affirming that the ultimate reality, Brahman, is the enjoyer and lord of all sacrifices, underscoring the unity of the individual self (ātman) with the universal self (Brahman). In his commentary on the Bhagavad Gītā, Shankara reasons that the statement 'ahaṃ ṛṣīnāṃ ṛṣir bhūtvā purā etair asṛjat prajāḥ' indicates that the Self (ātman) is the origin of all, including the sages and the created beings, pointing towards the brahman-ātman identity. This interpretation dissolves the distinction between the individual and the universal, leading to the realization of non-duality. Shankara's emphasis is on understanding this verse as a pointer to the ultimate reality that transcends all dualistic distinctions.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through Rāmānujācārya, interprets this verse with a strong emphasis on the personal relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya sees 'ahaṃ hi sarvayajñānāṃ bhartā ca prabhur eva ca' as an affirmation of Viṣṇu's sovereignty over all sacrificial acts, highlighting the dependency of the jīva on Īśvara for both creation and sustenance. The phrase 'ahaṃ ṛṣīnāṃ ṛṣir bhūtvā purā etair asṛjat prajāḥ' is understood as the Lord's direct involvement in creation, guiding the sages and through them, the rest of humanity. This underscores the Vaiṣṇava concept of 'prapatti' or surrender to the Lord, where the individual recognizes and submits to the Lord's supreme will. Madhvācārya, in his Dvaita philosophy, would further emphasize the distinction between the Lord and the individual souls, highlighting the Lord's role as the creator and sustainer.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse in the context of universal applicability and practical action. He sees 'ahaṃ hi sarvayajñānāṃ bhartā ca prabhur eva ca' as an assertion of the universal Self's sovereignty over all aspects of life, emphasizing that true fulfillment comes from realizing one's unity with this universal principle. The statement 'ahaṃ ṛṣīnāṃ ṛṣir bhūtvā purā etair asṛjat prajāḥ' is understood as the universal Self being the source of all wisdom and guidance, manifesting through the sages and guiding humanity. Vivekānanda's emphasis is on the practical application of this understanding, urging individuals to realize their inner strength and potential, and to work selflessly for the upliftment of humanity. Similarly, S. Radhakrishnan connects this verse to the modern human condition, highlighting the need for individuals to find their place within the larger cosmic context, and to recognize the divine in all aspects of life, thereby fostering a sense of global unity and cooperation.