agniḥ vā indraśca yamo rudraḥ । varuṇaḥ prāṇaḥ pṛthivyā rathantah
“Agni, Indra, Yama, Rudra, Varuna are the vital breaths (or manifestations) of the Earth.”
Structure
agniḥ vā indraḥ ca yamaḥ rudraḥ varuṇaḥ prāṇaḥ pṛthivyāḥ rathantah
rathantah (speeding) prāṇaḥ (breath) pṛthivyāḥ (of the earth) varuṇaḥ (Varuṇa) rudraḥ (Rudra) yamaḥ (Yama) indraḥ (Indra) ca (and) vā (or) agniḥ (Agni)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| agniḥ | agniḥ | noun | nominative · singular · masculine | fire |
| vā | vā | indeclinable | — | or |
| indraśca | indraśca | noun | nominative · singular · masculine | Indra |
| yamaḥ | yamaḥ | noun | nominative · singular · masculine | Yama |
| rudraḥ | rudraḥ | noun | nominative · singular · masculine | Rudra |
| varuṇaḥ | varuṇaḥ | noun | nominative · singular · masculine | Varuṇa |
| prāṇaḥ | prāṇaḥ | noun | nominative · singular · masculine | life breath |
| pṛthivyāḥ | pṛthivyāḥ | noun | genitive · singular · feminine | of the earth |
| rathantah | rathantah | verb | √rath · present · third | they move or go |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, agniḥ vā indraśca yamo rudraḥ, highlights the non-dual nature of reality by identifying the various deities as manifestations of the earth, symbolizing the ultimate reality, Brahman. Shankara's commentary on the Taittiriya Upanishad, where he discusses the five sheaths (pancha kosha), is relevant here. He would likely interpret this verse as pointing to the identity of Brahman and Ātman, where the individual selves (jīvas) are not separate from the ultimate reality. By considering Agni, Indra, Yama, Rudra, and Varuna as vital breaths of the earth, the verse underscores the interconnectedness and unity of all existence, leading to the realization of the non-dual Brahman-Ātman. This understanding is central to Advaita Vedanta's stance on the ultimate reality, encouraging the seeker to look beyond the pluralistic manifestations to the unified, singular essence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as emphasizing the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahma Sutras, discusses the concept of the Lord's control over all beings and the universe. This verse, by listing various deities as aspects of the earth, can be understood to illustrate the dependence of all existence on the divine. The jīva, in this context, recognizes its own dependence and the interconnectedness of all beings, leading to a devotional approach where the individual soul seeks to understand and serve the will of the Lord. Madhvācārya, with his emphasis on the distinction between the Lord and the individual souls, might view this verse as highlighting the Lord's diverse manifestations and the jīva's role in acknowledging and worshiping these manifestations.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the Vedas, often emphasized the universal principles underlying the ancient texts. This verse, with its depiction of various deities as vital breaths of the earth, speaks to the modern concept of oneness and interconnectedness. Vivekananda might interpret this verse as symbolizing the harmony and balance that must exist between different aspects of human society and the natural world, echoing his call for service to humanity and the importance of recognizing the divine in every being. Similarly, S. Radhakrishnan, in his philosophical works, discussed the relevance of Vedantic principles to contemporary life, including the need for a holistic understanding of the world. This verse, in the context of Neo-Vedanta, invites the modern reader to reflect on the practical applications of non-dualism and the pursuit of a more unified and compassionate world.