yo devānāṃ purohitḥ pūrvo atharvā ca devānām | ṛgvedaṃ prathamamāhur asi tasya viṃśaś ca
“The one who is the foremost priest of the gods and the Atharva of the gods; they say that he is the first Rgveda and twenty”
Structure
yo devānām purohitah pūrvo atharvā ca devānām ṛgvedaṃ prathamam āhuḥ asi tasya viṃśaś ca
yo (who) devānām (of gods) purohitah (priest) pūrvo (previous) atharvā (atharva) ca (and) devānām (of gods) ṛgvedaṃ (Rigveda) prathamam (first) āhuḥ (they say) asi (is) tasya (his) viṃśaś (twenty) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yo | yo | pronoun | nominative · singular · masculine | who |
| devānāṃ | devānāṃ | noun | genitive · plural · masculine | of the gods |
| purohitah | purohitah | noun | nominative · singular · masculine | priest |
| pūrvo | pūrvo | adjective | — | first |
| atharvā | atharvā | noun | nominative · singular · masculine | Atharvan |
| ca | ca | indeclinable | — | and |
| devānām | devānām | noun | genitive · plural · masculine | of the gods |
| ṛgvedaṃ | ṛgvedaṃ | noun | accusative · singular · masculine | Rigveda |
| prathamam | prathamam | adjective | — | first |
| āhuḥ | āhuḥ | verb | √ā · liṭ-perfect · third | they say |
| asi | asi | verb | √as · liṭ-perfect · second | you are |
| tasya | tasya | pronoun | genitive · singular · masculine | his |
| viṃśaś | viṃśaś | noun | nominative · singular · masculine | twenty |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the non-dual nature of reality, where the ātman is ultimately one with Brahman. The phrase 'yo devānāṃ purohitḥ' indicates the supreme consciousness that pervades all, including the gods. In his commentary on the Taittirīya Upaniṣad, Śaṅkara clarifies that the ultimate reality, Brahman, is the essence of all things. This verse's mention of 'ṛgvedaṃ prathamam' suggests the primacy of the Vedic knowledge, which reveals the identity of the individual self (jīva) with the universal self (Brahman). The 'viṃśaś ca' could be seen as indicative of the manifold expressions of this singular truth, emphasizing that Brahman is the source of all multiplicity. Śaṅkara's interpretation would focus on the unity and indivisibility of this supreme consciousness, underscoring the verse's message as a call to realize the identity of ātman and Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the loving relationship between the jīva (individual soul) and Īśvara (the personal Lord). The 'purohitḥ' and 'atharvā' signify the intimate connection between the divine and human, where the Lord is the guide and priest for the devotee's spiritual journey. Rāmānujācārya's Viśiṣṭādvaita Vedānta would see this verse as affirming the real distinctions between the Lord, the individual souls, and the world, yet emphasizing their inseparable relationship. The 'ṛgvedaṃ prathamam' could be understood as the first and foremost among the Vedas, revealing the path to union with Īśvara. The 'viṃśaś ca' might symbolize the twenty aspects or attributes of the divine that are knowable to the devoted. Madhvācārya's Dvaita Vedānta would also highlight the distinctness of the soul and God, seeing this verse as an exhortation to recognize and reverence the Lord's supremacy and gracious guidance.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as a call to realize the universal principles that underlie all existence. The 'yo devānāṃ purohitḥ' symbolizes the cosmic consciousness that is the source of all divinity and guidance. In his lectures on the Vedas, Vivekānanda emphasizes the importance of realizing the unity and interconnectedness of all beings. The 'ṛgvedaṃ prathamam' points to the timeless and universal wisdom of the Vedas, applicable to all humanity. The 'viṃśaś ca' could represent the manifold ways in which this universal truth can be approached and understood. S. Radhakrishnan, in his writings, highlights the relevance of such verses to contemporary life, emphasizing the need for individuals to connect with their deeper, universal nature to find peace and harmony. This verse, in the Neo-Vedānta perspective, encourages a holistic understanding of the world and our place within it, promoting a path of self-realization and global unity.