ahaṁ hi sarvayajñānāṁ phaḷaṁ ca mahatāṁ ca sarvavedānāṁ vedaḥ
“I alone am the fruit of all sacrifices and the knower of all the Vedas among the great ones.”
Structure
ahaṁ hi sarva-yajñānāṁ phaḷaṁ ca mahatāṁ ca sarva-vedānāṁ vedaḥ
ahaṁ (I) hi (indeed) sarva-yajñānāṁ (of all sacrifices) phaḷaṁ (the result) ca (and) mahatāṁ (of the great ones) ca (and) sarva-vedānāṁ (of all the Vedas) vedaḥ (the Veda)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| ahaṁ | aḥaṁ | pronoun | nominative · singular · none | I |
| hi | hi | indeclinable | — | for |
| sarva | sarva | adjective | — | all |
| yajñānāṁ | yajñānāṁ | noun | genitive · plural · masculine | of sacrifices |
| phaḷaṁ | phaḷaṁ | noun | nominative · singular · neuter | fruit |
| ca | ca | indeclinable | — | and |
| mahatāṁ | mahatāṁ | noun | genitive · plural · masculine | of great ones |
| ca | ca | indeclinable | — | and |
| sarva | sarva | adjective | — | all |
| vedānāṁ | vedānāṁ | noun | genitive · plural · masculine | of Vedas |
| vedaḥ | vedaḥ | noun | nominative · singular · masculine | I am the Veda |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, ahaṁ hi sarvayajñānāṁ phaḷaṁ ca mahatāṁ ca sarvavedānāṁ vedaḥ, Śaṅkarācārya interprets the phrase 'ahaṁ hi' as an affirmation of the non-dual nature of reality. He argues that the ultimate reality, Brahman, is the essence of all sacrifices and the knower of all the Vedas. According to Śaṅkara, this verse points to the identity of Brahman and Ātman, where the individual self (jīva) is ultimately one with the supreme reality (Brahman). In his commentary on the Bhagavad Gītā, Śaṅkara writes that this verse signifies the culmination of all Vedic knowledge, where the individual realizes their true nature as Brahman. This realization is the ultimate fruit of all spiritual practices and sacrifices. Thus, this verse serves as a foundation for the Advaita Vedānta philosophy, emphasizing the non-dual nature of reality and the ultimate unity of the individual self with the supreme reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often seen as an expression of the intimate relationship between the jīva (individual self) and Īśvara (the supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets the phrase 'ahaṁ hi' as a declaration of the Lord's sovereignty over all sacrifices and Vedic knowledge. According to Rāmānuja, this verse highlights the dependence of the individual self on the supreme Lord for liberation and self-realization. The Lord, as the ultimate reality, is the fulfiller of all desires and the bestower of knowledge. Madhvācārya, on the other hand, emphasizes the distinction between the jīva and Īśvara, while still affirming the Lord's role as the supreme controller and guide. In this context, the verse serves as a call to devotion and surrender, where the individual recognizes their limitations and seeks refuge in the supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to self-realization and universal harmony. He argues that the phrase 'ahaṁ hi' represents the universal 'I', which is the essence of all existence. According to Vivekānanda, this verse points to the unity of all knowledge and the interconnectedness of all beings. In his speech 'The Universal Religion' (1896), Vivekānanda cites this verse as an example of the Upaniṣadic vision of the ultimate reality, which is beyond all duality and differentiation. Similarly, S. Rādhākrishnan, in his writings on the Bhagavad Gītā, emphasizes the practical application of this verse in contemporary life. He argues that the verse underscores the importance of self-awareness, self-discipline, and self-surrender in achieving personal and social transformation. By realizing the universal 'I', individuals can transcend their limited selves and work towards the greater good of humanity.