Ayaṃ yajñaḥ pravaraḥ purohitaḥ । Sa devāṇāṁ ṛṣīṇāṁ ca gāthamagāt ॥
“This Yajna, the best of all, is the Purohita; it has gone to the gods and ṛṣis.”
Structure
Ayaṃ yajñaḥ pravaraḥ purohitaḥ Saḥ devānāṃ ṛṣīṇāṃ ca gāthām agāt
Saḥ (he) purohitaḥ (the priest) pravaraḥ (the best) yajñaḥ (the sacrifice) ayam (this) devānāṃ (of the gods) ṛṣīṇāṃ (and of the sages) ca (and) gāthām (the song) agāt (has gone to)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| yajñaḥ | yajñaḥ | noun | nominative · singular · masculine | sacrifice |
| pravaraḥ | pravaraḥ | noun | nominative · singular · masculine | best |
| purohitaḥ | purohitaḥ | noun | nominative · singular · masculine | priest |
| Saḥ | Saḥ | pronoun | nominative · singular · masculine | he |
| devānāṃ | devānāṃ | noun | genitive · plural · masculine | of gods |
| ṛṣīṇāṃ | ṛṣīṇāṃ | noun | genitive · plural · masculine | of seers |
| ca | ca | indeclinable | — | and |
| gāthām | gāthām | noun | accusative · singular · feminine | song |
| agāt | agāt | verb | √gā · aorist · third | he went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, Ayaṃ yajñaḥ pravaraḥ purohitaḥ, underscores the non-dual nature of reality, hinting at the ultimate identity of Brahman and Ātman. Shankara, in his commentary on the Brahmasūtra, emphasizes that the Yajna, or the sacrificial ritual, symbolizes the self-inquiry that leads to the realization of this unity. The phrase 'Sa devānāṃ ṛṣīṇāṁ ca gāthām agāt' suggests that this Yajna transcends the boundaries of gods and sages, pointing to a reality that is beyond the distinctions of the empirical world. For Shankara, this verse would exemplify the concept of 'vivarta,' where the world and its distinctions are seen as a mere appearance, with the ultimate reality being the unchanging, all-pervading Brahman. This reading aligns with Shankara's overarching theme of non-duality, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are transcended in the state of self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary, might see the Yajna as a symbol of the devotee's surrender and service to the Lord, with the 'purohita' representing the spiritual guide or the Lord Himself who facilitates this union. The phrase 'Sa devānāṁ ṛṣīṇāṁ ca gāthām agāt' could be understood as the divine grace that extends not just to the gods but to all beings, emphasizing the inclusive and compassionate nature of the Supreme. Madhvācārya, with his emphasis on dualism, might focus on the distinction between the Lord and the individual souls, yet still see this verse as highlighting the Lord's benevolence and the importance of worship and devotion as a means to approach Him. This reading underscores the devotional aspects of Vaiṣṇava philosophy, where the goal is not just realization but a loving relationship with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, with its imagery of Yajna and its culmination in the realm of the gods and sages, offers a powerful symbol for the universal and practical application of spiritual principles in contemporary life. Swami Vivekānanda, in his lectures, often emphasized the importance of service and self-sacrifice, which this verse embodies through the concept of Yajna. The 'purohita,' or the spiritual guide, can be seen as the inner voice that guides the individual towards selfless action and spiritual growth. Rādhākrishnan, with his focus on the synthesis of Eastern and Western thought, might interpret 'Sa devānāṁ ṛṣīṇāṁ ca gāthām agāt' as the universal aspiration towards the divine that transcends cultural and religious boundaries, underscoring the common human quest for meaning and transcendence. Both thinkers would likely see this verse as a call to action, emphasizing the role of individual effort and devotion in achieving not just personal spiritual growth but also contributing to the betterment of society.