Ayaṃ yaḥ praharati gabhastibhyāṃ mṛṇaṃ ca devānām | Taṃ m āhuṣ tadviṣṇoḥ
“He who strikes with his hands and bestows the boon of death upon the gods is called Vishnu”
Structure
Ayaṃ yaḥ praharati gabhastibhyāṃ mṛṇaṃ ca devānām Taṃ mā āhuṣ tad viṣṇoḥ
Ayaṃ (this) yaḥ (who) viṣṇoḥ (of Vishnu) tad (that) mṛṇaṃ (debt) ca (and) devānām (of the gods) gabhastibhyāṃ (from his hands) praharati (wields) Taṃ (him) mā (to me) āhuṣ (they call)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| praharati | praharati | verb | √hṛ · laṭ-present · third | he strikes |
| gabhastibhyāṃ | gabhastibhyāṃ | compound | instrumental dual · "gabhastibhyāṃ" | with his hands |
| mṛṇaṃ | mṛṇaṃ | noun | accusative · singular · neuter | debt |
| ca | ca | indeclinable | — | and |
| devānām | devānām | noun | genitive · plural · masculine | of the gods |
| Taṃ | Taṃ | pronoun | accusative · singular · masculine | him |
| mā | mā | indeclinable | — | me |
| āhuṣ | āhuṣ | verb | √ā-hū · liṅ-optative · third | let them call |
| tad | tad | pronoun | nominative · singular · neuter | that |
| viṣṇoḥ | viṣṇoḥ | noun | genitive · singular · masculine | of Viṣṇu |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, Ayaṃ yaḥ praharati gabhastibhyāṃ mṛṇaṃ ca devānām, Shankara interprets the term 'Vishnu' as a synonym for the Ultimate Reality, Brahman. The phrase 'praharati gabhastibhyāṃ' or 'strikes with his hands' symbolizes the omnipresent and all-pervading nature of Brahman. The 'mṛṇaṃ ca devānām' or 'bestows the boon of death upon the gods' signifies the cyclical nature of creation and destruction, governed by Brahman. Shankara's commentary on the Taittiriya Upanishad (2.1.1) echoes this sentiment, stating that 'Brahman is the sole reality, and the world is a manifestation of it.' This verse, in the Advaita tradition, underscores the non-dual nature of reality, suggesting that the distinctions between gods, humans, and the universe are ultimately illusory, and that the true Self (Ātman) is identical with Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his Śrī Bhāṣya, interprets this verse as a testament to the supremacy of Vishnu, the personal deity. The act of 'striking with his hands' and 'bestowing the boon of death upon the gods' demonstrates Vishnu's sovereignty over all beings, including the devas. According to Rāmānuja, this verse highlights the bheda, or difference, between the jīva (individual self) and Īśvara (the Lord), while also emphasizing the utter dependence of the jīva on Īśvara. Madhvācārya, in his Anuvyākhyāna, further stresses the role of Vishnu as the sustainer and destroyer of the universe, underscoring the devotional aspect of the verse. The Vaiṣṇava tradition views this verse as an affirmation of the Lord's omnipotence and the devotee's reliance on His mercy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upanishads, interpreted this verse as a symbol of the human potential for self-transcendence. The 'striking with his hands' represents the individual's capacity for self-effort and action, while 'bestowing the boon of death upon the gods' signifies the transcendence of mundane limitations and the realization of one's true nature. Vivekānanda saw this verse as a call to spiritual action, urging individuals to strive for the realization of their inner divinity. Similarly, S. Radhakrishnan, in his 'Indian Philosophy', views this verse as an expression of the universal and eternal principles that underlie human existence. He sees the verse as a reminder of the interconnectedness of all beings and the ultimate unity of the human experience. This verse, in the Neo-Vedānta tradition, serves as a powerful reminder of the human potential for growth, self-realization, and spiritual evolution.