yo devānāṃ purohitḥ pūrvo dadarśādityān prathamān yajñena । tam pūrṇaṃ punaḥutthāyendro māyayā śaśvat prathamaḥ sa udait ॥
“The primeval One who was the Family Priest of the gods, who first saw the Adityas with sacrifice, that Pūrṇa (Brahman) rising again, Indra, with magic power, always the first, came into existence.”
Structure
yo devānām purohitah pūrvo dadarśa ādityān prathamān yajñena tam pūrṇam punah utthāya indro māyayā śaśvat prathamaḥ sa udait
yo (who) devānām (of gods) purohitah (the priest) pūrvo (previous, earlier) yajñena (by means of sacrifice) prathamān (the first) ādityān (sons of Aditi) dadarśa (saw) tam (that) pūrṇam (full, complete) punah (again) utthāya (having risen) indro (Indra) māyayā (by magic) śaśvat (eternal) prathamaḥ (the first) sa (that) udait (shone, arose)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yo | yo | pronoun | nominative · singular · masculine | |
| devānāṃ | devānāṃ | noun | genitive · plural · masculine | |
| purohitah | purohitah | noun | nominative · singular · masculine | |
| pūrvo | pūrvo | adjective | — | |
| dadarśa | dadarśa | verb | √dṛś · past · third | |
| ādityān | ādityān | noun | accusative · plural · masculine | |
| prathamān | prathamān | adjective | — | |
| yajñena | yajñena | noun | instrumental · singular · neuter | |
| tam | tam | pronoun | accusative · singular · masculine | |
| pūrṇam | pūrṇam | adjective | — | |
| punaḥ | punaḥ | indeclinable | — | again |
| utthāya | utthāya | indeclinable | — | having risen |
| Indro | Indro | noun | nominative · singular · masculine | |
| māyayā | māyayā | noun | instrumental · singular · feminine | |
| śaśvat | śaśvat | indeclinable | — | eternally |
| prathamaḥ | prathamaḥ | adjective | — | |
| sa | sa | pronoun | nominative · singular · masculine | |
| udait | udait | verb | √ud · optative · third |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, with 'yo devānāṃ purohitḥ pūrvo' hinting at the ultimate reality beyond the gods. Shankara's commentary on the Brahmasutras, particularly in the context of 'janmādy asya yataḥ' (Brahmasutra 1.1.2), suggests that the Brahman is the source of everything. In this verse, 'tam pūrṇaṃ punaḥutthāya' indicates the fullness of Brahman, which, through the process of sacrifice (yajñena), is realized. This realization is key to understanding the identity of Brahman and ātman, where the individual self (ātman) is ultimately the same as the universal Brahman. Shankara's interpretation of such verses emphasizes the illusion of duality and the path to liberation through the understanding of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse 'yo devānāṃ purohitḥ pūrvo' can be seen as referring to the Supreme Being, often identified with Vishnu in Vaishnava theology. Ramanuja's commentary on the Brahmasutras, such as in the discussion on 'śarīrātmabhedah' (difference between body and self, Brahmasutra 2.3.18), highlights the distinction between the individual soul (jīva) and the Supreme Lord (Īśvara), emphasizing their relationship of dependence. The phrase 'tam pūrṇaṃ punaḥutthāya' could represent the fullness and completeness of the divine, which through devotion and surrender, the jīva can experience and realize its true nature. This understanding is central to Vaishnava theology, where love and devotion (bhakti) to the personal deity facilitate the liberation of the soul from the cycle of birth and death.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda often spoke about the universal principles found in Hindu scriptures, emphasizing their applicability to contemporary life. This verse, with its imagery of primeval sacrifice and the emergence of the first being, speaks to the timeless and universal quest for meaning and connection to something greater. Vivekananda, in his lectures and writings, such as 'The Complete Works of Swami Vivekananda', Volume 1, discusses the concept of 'Ātman' and its realization as the ultimate goal of human existence. The phrase 'śaśvat prathamaḥ sa udait' can be interpreted as the eternal first principle, which is the core of all existence. This idea resonates with modern spiritual and philosophical inquiries into the nature of reality, the self, and the search for transcendence and meaning in life.