na tvayā dattaśva-medhasya puṇyaṁ yena vai mahataḥ phalam
“The virtue of the Ashvamedha, by which great reward is obtained, was not given by you.”
Structure
na tvayā datta ashva-medhasya puṇyaṁ yena vai mahataḥ phalam
na (no) tvayā (by you) dattaṁ (given) ashva-medhasya (of horse-sacrifice) puṇyaṁ (merit) yena (by which) vai (indeed) mahataḥ (great) phalam (fruit)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| datta | datta | verb | √dā · past participle · third | given |
| ashva-medhasya | aśvamedhasya | compound | tatpuruṣa · "aśva-medha + -asya (possessor)" | of the horse-sacrifice |
| puṇyaṁ | puṇyaṁ | noun | accusative · singular · neuter | merit |
| yena | yena | pronoun | instrumental · singular · masculine | by which |
| vai | vai | indeclinable | — | indeed, surely |
| mahataḥ | mahataḥ | adjective | — | of the great |
| phalam | phalam | noun | accusative · singular · neuter | fruit, result |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Mahābhārata, Śaṅkarācārya interprets this verse as underscoring the reality that the ultimate truth, Brahman, is beyond all ritualistic actions, including the Ashvamedha. The phrase 'na tvayā datta' suggests that the virtue or merit derived from such rituals is not bestowed by the individual ego (jiva) but is rather a manifestation of the absolute reality, Brahman. This aligns with the non-dual (Advaita) perspective that the distinctions between the individual self (ātman) and the universal self (Brahman) are illusory. Śaṅkarācārya's reasoning, as seen in his Brahmasutra Bhashya, emphasizes the need to look beyond the external, ritualistic means of achieving liberation and instead seek the direct experience of the ultimate reality, thus pointing to the identity of Brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as highlighting the importance of devotion and surrender to a personal deity (Īśvara). The ashvamedha, as a ritual, symbolizes the surrender of one's ego and actions to the divine will. The phrase 'yena vai mahataḥ phalam' is seen as indicating that the true reward or benefit of such surrender is not something that can be achieved through individual effort alone but is bestowed by the grace of Īśvara. Ramanuja, in his commentary on the Gītā, emphasizes the relationship between the jīva (individual self) and Īśvara, suggesting that liberation is achieved not through mere ritual or knowledge, but through prapatti, or total surrender to the divine, underscoring the devotional path as the means to attain the ultimate goal.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal application of Vedāntic principles. Regarding this verse, he might view the ashvamedha as a symbol of the sacrifice of the lower self and its desires for the attainment of a higher, universal consciousness. The phrase 'na tvayā datta' could be seen as a call to recognize that true virtue and spiritual growth are not the result of individual egotistical efforts but are inherent in the universal consciousness that pervades all existence. Vivekānanda, in his speech 'The Complete Works of Swami Vivekananda', frequently spoke about the need to transcend the boundaries of the self and strive for a universal identity, connecting the message of this verse with contemporary life by emphasizing the importance of selflessness and the pursuit of knowledge that liberates the human spirit.