Ayaṃ devā ṛṣikṛtaḥ purastād yasyedaṃ pracakṛpannu tāni । Tena devāsaha hi yajñamidaṃ prokṣatī-pūrāṃ yajusā devā yajan .
“This (fire) was created by the ṛṣis in the presence of the gods, in the beginning, from whom they produced these (creations); with this the gods along with (the ṛṣis) performed this sacrificial offering, the precursor of the Yajus (ritual).”
Structure
Ayaṃ devā ṛṣikṛtaḥ purastāt yasyedaṃ pracakṛpannu tāni Tena devāsaha hi yajñamidaṃ prokṣatī-pūrāṃ yajusā devā yajan
ṛṣikṛtaḥ (made by the sage) ayaṃ (this) devā (for the gods) purastāt (in the beginning) yasyedaṃ (whose) pracakṛpa (creative power) tāni (those) nu (indeed) Tena (by Him) devā (the gods) hi (indeed) yajñam (the sacrifice) idaṃ (this) prokṣatī-pūrāṃ (completely purifying) yajusā (with the Yajus) devā (the gods) yajan (performed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| devā | devā | noun | nominative · plural · masculine | gods |
| ṛṣikṛtaḥ | ṛṣikṛtaḥ | verb | √kṛ · past participle · third | made by ṛṣis |
| purastāt | purastāt | indeclinable | — | in front, before |
| yasyedaṃ | yasyedaṃ | pronoun | genitive · singular · neuter | of whom this |
| pracakṛpannu | pracakṛpannu | verb | √kṛp · optative · third | may have compassion |
| tāni | tāni | pronoun | accusative · plural · neuter | those things |
| Tena | Tena | pronoun | instrumental · singular · masculine | with him |
| devāsaha | devāsaha | compound | dvandva · "devāś ca asaha" | with gods and with him |
| hi | hi | indeclinable | — | for, indeed |
| yajñamidaṃ | yajñamidaṃ | compound | tatpuruṣa · "yajñam idam" | this yajña |
| prokṣatī-pūrāṃ | prokṣatī-pūrāṃ | compound | bahuvrīhi · "prokṣatī-pūrā" | whose completeness is purifying |
| yajusā | yajusā | noun | instrumental · singular · neuter | with yajus |
| devā | devā | noun | nominative · plural · masculine | gods |
| yajan | yajan | verb | √yaj · present · third | they sacrifice |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Brahmasūtras, Śaṅkarācārya discusses the concept of creation and the role of the ṛṣis. This verse from the Ṛgveda suggests that the fire was created by the ṛṣis in the presence of the gods, indicating a non-dual reality where the distinctions between the creator, the created, and the process of creation are ultimately illusory. Śaṅkarācārya would likely interpret this verse as pointing to the unity of brahman and ātman, where the individual self (ātman) is not separate from the ultimate reality (brahman). The phrase 'yasyedaṃ pracakṛpannu tāni' implies that the creations are not separate from the creator, but are rather manifestations of the same ultimate reality. This non-dual reading is consistent with Śaṅkarācārya's commentary on the Brahmasūtras, where he argues that the ultimate reality is beyond all distinctions and dualities.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his Śrībhāṣya, interprets this verse as describing the relationship between the jīva (individual self) and Īśvara (the supreme lord). The creation of fire by the ṛṣis in the presence of the gods represents the dependence of the jīva on Īśvara for its very existence. The phrase 'tena devāsaha hi yajñamidaṃ prokṣatī-pūrāṃ yajusā devā yajan' suggests that the jīva, along with Īśvara, participates in the sacrificial offering, implying a devotional relationship between the two. Madhvācārya, on the other hand, might interpret this verse as emphasizing the distinction between the jīva and Īśvara, with the creation of fire representing the gracious act of Īśvara in providing for the jīva. Both Rāmānujācārya and Madhvācārya would likely see this verse as underscoring the importance of devotion and surrender to the supreme lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Vedas, often emphasized the practical and universal application of these ancient texts. This verse, with its description of the creation of fire by the ṛṣis, can be seen as a symbol of the human potential for self-realization and spiritual growth. The image of the fire, which is both creative and destructive, represents the transformative power of the human spirit. As Vivekānanda wrote in his Complete Works, 'The Vedas are the common property of all men, and ... the truths they contain are for all humanity.' This verse, in particular, highlights the importance of recognizing our place within the larger cosmic context and cultivating a sense of reverence and wonder for the mystery of existence. S. Rādhākrishnan, in his philosophical writings, might interpret this verse as pointing to the universal human quest for meaning and purpose, which is reflected in the symbolic language of the Vedas.