vedāham etaṁ puruṣaṁ mahāntam ādityavarnaṁ tamasastu pāre । sa sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvā abhivadann yadāste ॥
“I know that great Purusha, of solar hue, beyond the darkness, who, having searched out all forms, the wise man, having made names, worships that which exists.”
Structure
vedāham etam puruṣam mahāntam āditya-varṇam tamasaḥ tu pāre saḥ sarvāṇi rūpāṇi vicitya dhīroḥ nāmāni kṛtvā abhivadann yadā + aste
aham (I) etam (this) mahāntam (great) puruṣam (Person) āditya-varṇam (shining like the sun) tamasaḥ (from darkness) tu (indeed) pāre (beyond) vedā (know) saḥ (He) dhīroḥ (the wise one) sarvāṇi (all) rūpāṇi (forms) vicitya (having surveyed) nāmāni (names) kṛtvā (having made) abhivadann (addressing) yadā (when) aste (He is)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| vedā | vedā | verb | √vid · laṭ · first | I know |
| aham | aham | pronoun | nominative · singular · neuter | I |
| etam | etam | pronoun | accusative · singular · masculine | this |
| purūṣam | purūṣam | noun | accusative · singular · masculine | person |
| mahāntam | mahāntam | adjective | — | great |
| āditya-varṇam | āditya-varṇam | compound | karmadhāraya · "ādityasya varṇam" | having the colour of the sun |
| tamasaḥ | tamasaḥ | noun | ablative · singular · neuter | darkness |
| tu | tu | indeclinable | — | indeed |
| pāre | pāre | noun | locative · singular · masculine | beyond |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| sarvāṇi | sarvāṇi | adjective | — | all |
| rūpāṇi | rūpāṇi | noun | accusative · plural · neuter | forms |
| vicitya | vicitya | indeclinable | — | having seen |
| dhīroḥ | dhīroḥ | adjective | — | wise |
| nāmāni | nāmāni | noun | accusative · plural · neuter | names |
| kṛtvā | kṛtvā | indeclinable | — | having made |
| abhivadann | abhivadann | verb | √vad · laṭ · first | I speak |
| yadā | yadā | indeclinable | — | when |
| aste | aste | verb | √as · laṭ · third | is |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the 'great Purusha' referred to here is none other than Brahman itself. The description of this Purusha as being 'of solar hue, beyond the darkness' symbolizes the transcendent nature of Brahman, which is beyond the limitations of the material world. The phrase 'having searched out all forms' indicates the comprehensive and all-encompassing nature of Brahman, which includes all existence within it. Shankara's non-dualistic interpretation underscores that the wise individual, having realized this all-pervading nature of Brahman, worships or acknowledges the ultimate reality that underlies all existence. This understanding points to the identity of Brahman and Ātman, where the individual self is not separate from the universal self. Thus, this verse supports the central tenet of Advaita Vedānta: the non-duality of the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a description of the Supreme Lord, Vishnu or Krishna, who is beyond the reach of ignorance and darkness. Rāmānujācārya, in his commentary, interprets the 'great Purusha' as the Supreme Being, who, despite being beyond human comprehension, is described in terms of his transcendental form and attributes. The act of 'having searched out all forms' and 'having made names' signifies the Lord's omniscience and his role as the creator and sustainer of the universe. The worship or acknowledgement of this Supreme Being is not just an act of devotion but a recognition of one's dependence on and relationship with the Lord. Madhvācārya, from a Dvaita perspective, would further emphasize the distinction between the Lord and the individual souls, highlighting the importance of devotion and surrender to the will of the Supreme. This verse, in the Vaiṣṇava tradition, thus underscores the devotional aspect of spiritual practice and the eternal relationship between the jīva (individual soul) and Īśvara (the Supreme Lord).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, among other modern interpreters, bring a universal and practical perspective to this verse. They see the 'great Purusha' as a symbol of the universal consciousness or the cosmic self that underlies all existence. The description of this Purusha as being 'beyond the darkness' is interpreted as the human potential to transcend the limitations and evils of the world. The act of 'having searched out all forms' and 'having made names' is seen as the process of self-discovery and the realization of one's true nature. Vivekānanda, in particular, emphasized the importance of realizing this universal self as a means to achieve spiritual freedom and to serve humanity. Rādhākrishnan, in his writings, connects this verse to the ideal of achieving a universal consciousness, where the distinctions between the individual and the universal are transcended. This modern interpretation makes the verse relevant to contemporary life by emphasizing the pursuit of self-realization, the importance of transcending worldly boundaries, and the aspiration for a universal and compassionate outlook.