prajāpatīnāṃ ca dehaṃ praviṣṭaṃ yajñena devān yajanti ।
“The gods create the bodies of Prajapatis; having created them, they offer the gods through sacrifice.”
Structure
prajāpatīnāṃ ca dehaṃ praviṣṭaṃ yajñena devān yajanti
devān (the gods) yajña (with yagya) ena (by) yajanti (worship) prajāpatīnāṃ (of Prajapatis) ca (and) dehaṃ (the body) praviṣṭaṃ (having entered)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| prajāpatīnāṃ | prajāpatīnāṃ | noun | genitive · plural · masculine | of Prajāpatīs |
| ca | ca | indeclinable | — | and |
| dehaṃ | dehaṃ | noun | accusative · singular · neuter | body |
| praviṣṭaṃ | praviṣṭaṃ | compound | karmadhāraya · "praviṣṭaṃ dehaṃ" | having entered |
| yajñena | yajñena | noun | instrumental · singular · masculine | by sacrifice |
| devān | devān | noun | accusative · plural · masculine | the gods |
| yajanti | yajanti | verb | √yaj · laṭ-present · third | they sacrifice |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the distinction between gods, Prajapatis, and the sacrificer dissolves. Shankara's commentary on the Brahma Sutras (1.3.14) explains that the gods and Prajapatis are mere manifestations of Brahman, the ultimate reality. Similarly, in his commentary on the Bhagavad Gītā (BG 9.5), Shankara implies that yajña (sacrifice) is a means to realize this non-dual identity. The verse suggests that even the gods are not independent entities but are interconnected with the sacrificer and the ultimate reality, Brahman. This understanding leads to the realization of the brahman-ātman identity, where the individual self (ātman) is seen as non-different from the universal reality (Brahman). By interpreting this verse through the lens of non-duality, Shankara guides the seeker towards the ultimate goal of Advaita Vedānta: the direct experience of this unified reality.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya's commentary on the Bhagavad Gītā (BG 9.5) emphasizes the bhakti (devotional) aspect of this verse. According to Rāmānuja, the relationship between the jīva (individual self) and Īśvara (the Lord) is one of dependence and devotion. The gods and Prajapatis, as manifestations of Īśvara, are sustained by Him and, in turn, worship Him through sacrifice. This reciprocal relationship highlights the interdependence of all beings and the ultimate reliance on Īśvara. Rāmānuja's perspective on this verse stresses the importance of self-surrender (prapatti) and devotion (bhakti) as the means to attain liberation. By recognizing the dependent nature of all existence, the devotee cultivates a deep sense of reverence and love for Īśvara, leading to a profound understanding of the jīva-Īśvara relationship.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to universal worship and selfless action. He emphasizes that the idea of yajña (sacrifice) is not limited to ritualistic practices but encompasses all selfless actions that promote the well-being of others. In his speech 'The Message of Vivekānanda' (1893), Vivekānanda highlights the importance of recognizing the divine in every being and serving humanity as a means of worshiping the ultimate reality. This verse, in the context of modern life, encourages individuals to embrace a universal and practical spirituality, where every action is a form of worship and service to the greater good. By internalizing this message, one can transcend sectarian boundaries and cultivate a sense of global citizenship, striving for the betterment of all humanity.