tatastvayā haviradbhyaṁ yajñaḥ sṛṣṭvā prajāpate.
“Then, O Prajapati, you created the yajna with havis and water.”
Structure
tatastu tvayā haviradbhyaṁ yajñaḥ sṛṣṭvā prajāpate
tvayā (by you) prajāpate (the lord of creatures) haviradbhyaṁ (from butter and water) yajñaḥ (the sacrifice) sṛṣṭvā (having created) tatastu (then)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, from that place |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| haviradbhyaṁ | haviradbhyaṁ | compound | dvandva · "haviḥ + adbhyaṁ" | oblation and water |
| yajñaḥ | yajñaḥ | noun | nominative · singular · masculine | sacrifice |
| sṛṣṭvā | sṛṣṭvā | verb | √sṛj · kṛta-participle | having created |
| prajāpate | prajāpate | noun | dative · singular · masculine | to Prajapati |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse tatastvayā haviradbhyaṁ yajñaḥ sṛṣṭvā prajāpate, as interpreted through the lens of Advaita Vedānta, underscores the ultimate reality of Brahman as the singular, all-encompassing essence. Prajapati, here, symbolizes the divine creator, an emanation of Brahman, who brings forth the ritual of yajna, imbued with havis (offerings) and water, symbolizing the cosmic order. This act of creation is not seen as an external, empirical event but as an internal, metaphysical unfolding of the universe from the absolute. Śaṅkarācārya would view this verse as an allegory for the Self's realization, where through the performance of yajna, one transcends the limited self and realizes the all-pervading, non-dual Brahman. Thus, the act of creation and the ritual are mere projections, ultimately leading to the dissolution of ignorance and the revelation of the true, undivided nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, this verse from the Vālmīki Rāmāyaṇa holds a significant place, as it describes the activity of Prajapati, a deity who, in the Vaiṣṇava tradition, is often associated with the divine plan of creation. The creation of yajna with havis and water symbolizes the means through which the divine connects with the mundane, providing a path for humanity to engage in devotion and service to the Lord. Rāmānujācārya, with his emphasis on bhakti (devotion) and prapatti (surrender), might interpret this verse as highlighting the role of ritualistic worship in approaching the divine. In contrast, Madhvācārya, with his dualistic stance, would focus on the distinction between the creator and the creation, seeing yajna as a critical mechanism for acknowledging and honoring this distinction, thereby facilitating the devotee's journey towards liberation through devotion and knowledge.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From the standpoint of Neo-Vedānta, this verse offers a profound insight into the universal principles of creation and the inherent oneness of all existence. Swami Vivekānanda, known for his emphasis on practical Vedānta, might view the creation of yajna by Prajapati as a call to action, symbolizing the human potential to create, to offer, and to connect with the divine within and around us. This interpretation underscores the importance of selfless work (niskama karma) and the pursuit of knowledge and devotion as means to realize one's true potential and contribute to the greater good. S. Radhakrishnan, with his philosophical inclination, would likely analyze this verse as reflecting the dynamic interplay between the individual self (jiva) and the universal self (Paramatman), highlighting the ritual of yajna as a symbolic bridge between the microcosm and the macrocosm, facilitating an understanding of the ultimate reality that underlies all existence.