athaivaṁ samastaṁ ahaṁ yajñena sṛjita-vān ।
“Thus I created the whole by means of sacrifice.”
Structure
atha evaṁ samastaṁ ahaṁ yajñena sṛjita-vān
ahaṁ (I) evaṁ (in this way) samastaṁ (all this) yajñena (by sacrifice) sṛjita-vān (have created) atha (then)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, therefore |
| evaṁ | evaṁ | indeclinable | — | thus, like this |
| samastaṁ | samastaṁ | noun | accusative · singular · neuter | the entirety, the whole |
| ahaṁ | ahaṁ | pronoun | nominative · singular · masculine | I, me |
| yajñena | yajñena | noun | instrumental · singular · masculine | with the sacrifice |
| sṛjita-vān | sṛjita-vān | verb | √sṛj · past participle · first | I created |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an affirmation of the non-dual nature of reality. The phrase 'samastaṁ ahaṁ yajñena sṛjita-vān' suggests that the ultimate reality, Brahman, is the source of all creation. By using the word 'yajñena', or sacrifice, Śaṅkarācārya argues that the verse is pointing to the idea that the creation is an act of self-sacrifice by Brahman, implying that there is no separate creator or creation, but rather a unified, all-encompassing reality. This reading reinforces the brahman-ātman identity, highlighting that the individual self (ātman) is ultimately one with the universal reality (Brahman). Śaṅkarācārya's commentary on this verse underscores the idea that the distinctions between creator, creation, and the act of creation are merely an illusion, and that the ultimate truth is a unified, non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as represented by Rāmānujācārya and Madhvācārya, interprets this verse as an expression of the lord's (Īśvara) agency in creation. The phrase 'ahaṁ yajñena sṛjita-vān' is seen as a declaration by the lord that he has created the universe through the medium of sacrifice (yajña). Rāmānujācārya, in his Śrī Bhāṣya, comments that this verse highlights the dependence of the universe on the lord, and the relationship of servitude between the jīva (individual self) and Īśvara. This reading emphasizes the devotional aspect, where the jīva recognizes its dependence on the lord and seeks to cultivate a relationship of loving service. Madhvācārya, on the other hand, would likely interpret this verse in the context of his Dvaita Vedānta, emphasizing the real distinction between the lord and the creation, and the creation's complete dependence on the lord's will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to selfless action and the cultivation of a universal spirit. He sees the phrase 'yajñena sṛjita-vān' as a reminder that our actions should be performed as a sacrifice, or an act of self-offering, for the benefit of all. Vivekānanda argues that this verse points to the idea that our individual existence is not separate from the universe, but rather an integral part of it, and that our actions should reflect this understanding. Similarly, S. Rādhākrishnan, in his writings on the Bhagavad Gītā, emphasizes the importance of this verse in highlighting the universal and practical application of the Gītā's teachings. He sees this verse as a reminder of our responsibility to contribute to the greater good, and to recognize the interconnectedness of all existence. This reading brings out the verse's relevance to contemporary life, where individuals are encouraged to adopt a selfless and universal outlook in their actions and pursuits.