Agnidevāya vidmahe hiraṇyavarṇāya namaḥ । viśvānāmekadaṣtutaye । Agniye viśvato mukhāya ।
“We know Agni, the deity of golden hue, and offer oblations to Him; He is praised by one and all; Agni, the all-pervading, is worthy of worship.”
Structure
Agnidevāya vidmahe hiraṇyavarṇāya namaḥ viśvānāmekadaṣtutaye Agniye viśvato mukhāya
Agnidevāya (to Agni, the divine one) vidmahe (we know or we offer homage to)hiraṇyavarṇāya (who has a golden color) namaḥ (obedience or salutation)viśvānāmekadaṣtutaye (to the one who is praised by all, in one accord)Agniye (to Agni) viśvato (from all sides) mukhāya (faced or directed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Agnidevāya | Agnidevāya | compound | bahuvrīhi · "Agnideva + āya" | to the fire god |
| vidmahe | vidmahe | verb | √vid · vidmahe (first person plural, optative) · first | we know |
| hiraṇyavarṇāya | hiraṇyavarṇāya | compound | karmadhāraya · "hiraṇya + varṇa + āya" | of the golden-colored one |
| namaḥ | namaḥ | indeclinable | — | homage |
| viśvānāmekadaṣtutaye | viśvānāmekadaṣtutaye | compound | dvandva · "viśvānā + ekadaṣtutaye" | who is praised by all |
| Agniye | Agniye | noun | dative · singular · masculine | to Agni |
| viśvato | viśvato | indeclinable | — | from all sides |
| mukha | mukha | noun | locative · singular · neuter | face |
| āya | - | — |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'Agnidevāya vidmahe hiraṇyavarṇāya namaḥ' suggests a non-dual reading, where the ultimate reality, Brahman, is the essence of all existence. According to Shankara, the golden hue of Agni symbolizes the luminous nature of consciousness. In his commentary on the Taittiriya Upanishad, Shankara explains that the 'hiraṇyavarṇā' refers to the radiant, all-pervading essence that underlies all phenomena. The phrase 'viśvānāmekadaṣtutaye' implies that this ultimate reality is the sole object of worship, to which all praise and devotion ultimately refer. This verse, therefore, points to the identity of Brahman and Ātman, where the individual self recognizes its true nature as the universal, all-encompassing consciousness. Shankara's interpretation emphasizes the importance of self-inquiry and the realization of this non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya): The verse 'Agnidevāya vidmahe' is seen as an expression of devotion to the supreme Lord, who is the ultimate reality behind the deity Agni. Ramanuja, in his commentary on the Brahma Sutras, interprets 'hiraṇyavarṇāya' as a reference to the Lord's divine, resplendent form. The phrase 'viśvānāmekadaṣtutaye' highlights the Lord's unique status as the sole recipient of praise and worship from all beings. In this devotional reading, the relationship between the jīva (individual self) and Īśvara (the Lord) is one of loving dependence, where the jīva seeks refuge and liberation through worship and surrender to the Lord. Ramanuja's position emphasizes the importance of bhakti, or devotional love, as the means to attain this liberation and realize one's true nature as a servant of the Lord.
Neo-Vedānta (Swami Vivekānanda): The verse 'Agnidevāya vidmahe' holds a profound message for contemporary life. According to Swami Vivekananda, the 'hiraṇyavarṇāya' symbolizes the golden, radiant potential that lies within every individual. In his lecture 'The Complete Works of Swami Vivekananda', he explains that 'viśvānāmekadaṣtutaye' represents the universal call to recognize and worship this divine potential in all beings. This verse, therefore, encourages us to cultivate a sense of unity, compassion, and reverence for the inherent worth and dignity of every individual. Vivekananda's interpretation emphasizes the practical application of this verse, where we strive to realize our own inner potential and recognize the interconnectedness of all existence, leading to a more harmonious and enlightened world. This universal and inclusive reading has far-reaching implications for modern society, where we strive for greater understanding, cooperation, and peace.