yacca tvayā proktam vākyena vedāham iti.
“And what you have spoken by the words 'I know'.”
Structure
yacca + tvayā + proktam + vākyena + vedā + aham + iti
yacca (and what) tvayā (by you) proktam (was said) vākyena (by the sentence) vedā (I know) aham (I) iti (thus)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and what |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| proktam | proktam | verb | √prokta · past participle · third | has been spoken |
| vākyena | vākyena | noun | instrumental · singular · masculine | by words / sentence |
| vedā | vedā | noun | nominative · singular · masculine | I know |
| aham | ahaṃ | pronoun | nominative · singular · masculine | I |
| iti | iti | indeclinable | — | thus |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of ultimate reality. According to Shankara, when the verse says 'what you have spoken by the words I know', it points to the identity of brahman and ātman. The phrase 'vedāham' (I know) suggests a state of awareness that transcends the duality of knower and known, hinting at the all-encompassing, self-luminous nature of brahman. In his commentary on the Bhagavad Gītā, Shankara emphasizes that true knowledge (vidyā) is not about acquiring information but about realizing one's true nature, which is not different from brahman. This verse, therefore, serves as a pointer to the ultimate non-dual reality, encouraging the seeker to look beyond the empirical 'I' and realize the timeless, spaceless ātman that is brahman itself.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the intimate relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, for instance, would interpret 'vedāham' as the Lord's declaration of omniscience, emphasizing His role as the guide and teacher of the jīva. The phrase 'what you have spoken' refers to the Lord's words of wisdom and guidance, which the devotee acknowledges and accepts with faith. This acceptance is not just intellectual but involves a deep emotional and existential surrender, recognizing the Lord as the source of all knowledge and the ultimate goal of the jīva's journey. This interpretation highlights the devotional aspect, where the jīva's knowledge is rooted in and inseparable from the Lord's grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely view this verse as an affirmation of the potential for self-realization inherent in every individual. The phrase 'I know' becomes a declaration of the human capacity for knowledge and awareness that is not limited by external circumstances but is rooted in the inner, universal self. This perspective emphasizes the practical and universal application of the verse, encouraging individuals to tap into their inner resources and strive for self-actualization. In his lectures and writings, Vivekānanda often stressed the importance of recognizing one's true nature and the universal principles that govern human existence, suggesting that true knowledge is not just about understanding the world but about understanding oneself. This verse, therefore, becomes a call to action, urging individuals to embrace their inherent potential and strive for a life of purpose and fulfillment.