namorudrāya pinākahastāya śavitre bhāsvate sarvabhakṣāya raudrāya vāyvāyāya | tamevāgniho-traṃ ca phalaṃ caivāgnihotrasya | sarva-karmasamāptimāhaḥ.
“He is the Rudra with a bow in His hand, the Shavitṛ, the shining One, the consumer of everything, the Raudra, the Vāyu-like; to Him alone the Agnihotra is offered and He alone is the result of the Agnihotra; He is declared to be the culmination of all karma.”
Structure
namah rudrāya pinākahastāya śavitre bhāsvate sarva-bhakṣāya raudrāya vāyvāyāya | tamen eva agnihotraṃ ca phalam eva ca agnihotrasya | sarva-karmāṇām samāpti-m āhaḥ
namah (obeisance) rudrāya (to Rudra) pinākahastāya (who wields the Pināka bow) śavitre (the energizer) bhāsvate (the illuminator) sarva-bhakṣāya (the all-consuming one) raudrāya (the fierce one) vāyvāyāya (the wind-like one) | tamen (to Him) eva (alone) agnihotraṃ (the fire sacrifice) ca (and) phalam (the fruit) eva (indeed) ca (and) agnihotrasya (of the fire sacrifice) | sarva-karmāṇām (of all actions) samāpti-m (the completion) āhaḥ (proclaims)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| namah | namas | indeclinable | — | homage |
| rudrāya | rudrāya | noun | dative · singular · masculine | to Rudra |
| pinākahastāya | pinākahastāya | compound | bahuvrīhi · "pinākam hastam yasya" | who has a Pinaka in his hand |
| śavitre | śavitre | noun | locative or dative · singular · masculine | to the energizer |
| bhāsvate | bhāsvate | noun | dative · singular · masculine | to the resplendent one |
| sarva-bhakṣāya | sarva-bhakṣāya | compound | tatpuruṣa · "sarvān bhakṣāṇ yaṣṭi" | the eater of all |
| raudrāya | raudrāya | noun | dative · singular · masculine | to the fierce one |
| vāyvāyāya | vāyvāyāya | compound | dvandva · "vāyavyāyā" | to Vayu and Varuna |
| tamen | tamen | pronoun | accusative · singular · masculine | him |
| eva | eva | indeclinable | — | indeed |
| agnihotraṃ | agnihotraṃ | noun | accusative · singular · neuter | the agnihotra |
| ca | ca | indeclinable | — | and |
| phalam | phalam | noun | nominative · singular · neuter | the fruit |
| eva | eva | indeclinable | — | indeed |
| ca | ca | indeclinable | — | and |
| agnihotrasya | agnihotrasya | noun | genitive · singular · neuter | of the agnihotra |
| sarva-karmāṇām | sarva-karmāṇām | compound | genitive plural · "sarvāṇi karmāṇi" | of all actions |
| samāpti-m | samāpti-m | noun | accusative · singular · feminine | the completion |
| āhaḥ | āhaḥ | verb | √āh · laṭ-present · third | he says |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality. Shankara's commentary on the Taittiriya Upanishad explains that the ultimate reality, Brahman, is the essence of everything. In this context, Rudra, with attributes such as pinākahastāya and śavitre, symbolizes the cosmic force that pervades all existence. The phrase 'tamevāgniho-traṃ ca phalaṃ caivāgnihotrasya' underscores that Brahman is both the means and the end of all rituals and actions. This verse, therefore, points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal self (Brahman). Shankara's reasoning emphasizes that the distinctions between the worshiper, the act of worship, and the object of worship are illusory, leading to the realization of non-duality. By contemplating on Rudra as the embodiment of Brahman, one transcends the limitations of the individual self and experiences the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of devotion to the divine. Rāmānujācārya would interpret Rudra as a manifestation of Vishnu's power, emphasizing the relationship between the jīva (individual soul) and Īśvara (the personal God). The attributes of Rudra, such as being 'sarvabhakṣāya' (the consumer of everything), highlight the omnipotence of God. The phrase 'tamevāgniho-traṃ ca phalaṃ caivāgnihotrasya' is understood as indicating that the ultimate goal of all religious rituals, including the Agnihotra, is to realize one's dependence on and devotion to God. Madhvācārya, on the other hand, might focus on the distinction between the Lord and the individual souls, emphasizing the importance of worship and surrender to attain liberation. Both Rāmānujācārya and Madhvācārya would see this verse as a call to devotion and a reminder of the cosmic context of human existence, guiding the believer towards a deeper relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures of Neo-Vedānta, would interpret this verse in the context of universal spirituality and practical application. Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature, which is divine. He would see Rudra as a symbol of the cosmic energy that resides within every individual, waiting to be unleashed. The attributes of Rudra, such as 'raudrāya vāyvāyāya', symbolize the intense transformative power of this divine energy. Radhakrishnan, with his background in philosophy, might delve into the metaphysical implications of this verse, highlighting the unity of all existence and the interdependence of human actions and their consequences. Both would encourage a personal and direct experience of the divine, advocating for a life of service, self-discipline, and introspection as the means to achieve this unity. They would see this verse as a reminder of the profound spiritual potential within every individual and the necessity of actualizing this potential to achieve a harmonious and meaningful life.