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Ṛgveda · 2.1
अग्निमीड्ये पुरुषसक्तम् अग्निं जातम् अग्निना जातम् । अग्निना देवानां आत्मा ।

Agniṃ īḍye puruṣasaktaṃ agniṃ jātam agninā jātam | agninā devānāṃ ātmā |

The Self of the gods, Agni, is to be worshiped, having been generated by Agni, through Agni.

Structure

Padaccheda — word separation

Agniṃ īḍye puruṣa-saktaṃ agniṃ jātam agninā jātam agninā devānāṃ ātmā

Anvaya — prose reordering

Agninā (by Agni) devānāṃ (of the gods) ātmā (soul, essence)Agniṃ (Agni) jātam (born) agninā (from Agni) jātam (born)Agniṃ (Agni) īḍye (worthy of praise) puruṣa-saktaṃ (connected to/related to the puruṣa)

Word-by-Word Grammar

WordIASTTypeGrammarMeaning
AgniṃAgniṃnounaccusative · singular · masculinefire
īḍyeīḍyeverb√īḍ · laṭ-present · firstI praise
puruṣa-saktaṃpuruṣa-saktaṃcompoundtatpuruṣa · "puruṣena saktaṃ"connected with or related to a man or the puruṣa
agniṃagniṃnounaccusative · singular · masculinefire
jātamjātamverb√jan · liṅ-optative · thirdborn
agnināagninānouninstrumental · singular · masculineby fire
jātamjātamverb√jan · liṅ-optative · thirdborn
agnināagninānouninstrumental · singular · masculineby fire
devānāṃdevānāṃnoungenitive · plural · masculineof the gods
ātmāātmānounnominative · singular · masculineself

Scholarly Commentary

Advaita Vedānta(Ādi Śaṅkarācārya)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda presents a profound non-dualistic understanding of the ultimate reality. According to Śaṅkarācārya, Agni here symbolizes the Supreme Self, Brahman, which is the essence of all existence. The phrase 'agninā jātam' suggests that everything, including the gods, originates from this supreme principle. The statement 'agninā devānāṃ ātmā' underscores that Agni, or Brahman, is the Self of all gods, implying a unity and identity between the individual self (ātman) and the universal Self (Brahman). In his commentary on the Brahmasūtra, Śaṅkarācārya emphasizes this unity, stating that the ultimate goal is to realize the identity of ātman and Brahman. Thus, this verse supports the Advaita Vedānta doctrine of non-duality, suggesting that the distinctions between the individual self, the gods, and the ultimate reality are illusory, and that the true nature of existence is a unified, all-encompassing Brahman.

Vaiṣṇava Tradition(Rāmānujācārya / Madhvācārya)

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a devotional interpretation of this verse, focusing on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahmasūtra, interprets Agni as a symbol of the divine, emphasizing the dependence of all existence, including the gods, on the will of the Supreme. The phrase 'agninā devānāṃ ātmā' is seen as underscoring the role of the Supreme as the inner Self of all beings, guiding and sustaining them. This perspective highlights the concept of 'śeṣa-śeṣin' (master-servant) relationship, where the jīva recognizes its inherent subordination to and dependence on Īśvara, cultivating a deep sense of devotion and surrender. Madhvācārya further develops this idea, emphasizing the distinction between the Supreme and the individual soul, while also affirming the intimate, personal relationship between them, as illustrated by the dependence of all on the divine Agni.

Neo-Vedānta(Swami Vivekānanda / S. Rādhākrishnan)

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan offer a modern, universal interpretation of this verse, focusing on its practical applications for contemporary life. According to Vivekānanda, the symbol of Agni represents the divine spark within every individual, which, when nurtured, can lead to the realization of one's true, divine nature. The phrase 'agninā devānāṃ ātmā' is seen as a call to recognize and honor this divine essence in all beings, promoting a sense of universal brotherhood and solidarity. Radhakrishnan further elaborates on this idea, suggesting that the worship of Agni symbolizes the cultivation of the higher self, which is common to all humanity. In his writings, Radhakrishnan often cites this verse to illustrate the Vedantic concept of the universal Self, emphasizing the importance of self-realization and the recognition of the divine in all existence as a path to world harmony and peace.

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