Ayaṃ me yaṃ tvam asyāsi prajāpate . Athedānīmeṣa tvam asi .
“This one (Agni) who was existent for me, for you, for this Prajapati, now he is this (flame) in front of us.”
Structure
Ayaṃ - me - yaṃ - tvam - asyāsi - prajāpate - Athedānīmeṣa - tvam - asi
Prajāpate (creator) tvam (you) asyāsi (are) yaṃ (that which) me (to me) ayaṃ (this) , tvam (you) asi (are) eṣa (this) athedānīm (now)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this (used for emphasis) |
| me | me | indeclinable | — | to/for me |
| yaṃ | yaṃ | pronoun | accusative · singular · masculine | whom |
| tvam | tvam | pronoun | nominative · singular · masculine | you |
| asyāsi | asyāsi | verb | √as · present · second | you are |
| prajāpate | prajāpate | noun | vocative · singular · masculine | O Lord of creatures |
| Athedānīmeṣa | Athedānīmeṣa | indeclinable | — | and now, verily, this (emphatic) |
| tvam | tvam | pronoun | nominative · singular · masculine | you |
| asi | asi | verb | √as · present · second | are |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the Advaita Vedānta tradition, this verse from the Ṛgveda is interpreted to underscore the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes the identity of Brahman and Ātman. While not directly commenting on this specific verse, his reasoning on related passages suggests that the recognition of Agni (fire) as an omnipresent and essential element symbolizes the ubiquitous presence of Brahman. The phrase 'Ayaṃ me yaṃ tvam asyāsi' can be seen as an expression of the unity of the individual self (me, you) with the universal principle (Prajāpati), implying that all distinctions are ultimately subsumed into the singular reality of Brahman. This verse, thus, points to the fundamental non-duality of existence, where the distinctions between the individual, the divine, and the universe are transcended, revealing the ultimate identity of Brahman and Ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a focus on the relationship between the jīva (individual soul) and Īśvara (the supreme lord). Rāmānujācārya, in his commentary, would likely emphasize the concept of 'aprathakṣīṇatva' or inseparability, where the individual selves are inextricably linked with the divine, akin to how Agni (fire) is essential and present in all aspects of life. The reference to 'Prajāpate' might be seen as an allusion to Viṣṇu, the sustainer of the universe, highlighting the dependence of all existence on the divine. This verse, in the Vaiṣṇava view, thus underscores the devotional aspect, encouraging a personal relationship with the divine, wherein the individual recognizes and venerates the supreme lord as the essence and support of all existence, including their own.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, this verse is seen as a call to recognize and realize the universal and eternal principles that govern human existence. Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in daily life, stressing the importance of recognizing the divine in all aspects of nature and human experience. He might interpret 'Ayaṃ me yaṃ tvam asyāsi' as an expression of the inherent unity and interconnectedness of all beings, encouraging individuals to transcend petty distinctions and realize their shared humanity and divine heritage. This verse, in the context of contemporary life, reminds us of the importance of living in harmony with nature and recognizing the sacred in the mundane, fostering a sense of global citizenship and universal responsibility, as espoused by thinkers like S. Rādhākrishnan, who saw in Vedānta a universal philosophy applicable to all human experience.