Ayaṃ - yaḥ - khanir - yasmin - ahorātre - iha - ca - yaḥ - Sarvaṃ - yasya - ha - yatkiṃcit - visvato - jātam - agrataḥ

Ayaṃ (this) yaḥ (which) khanir (treasury) yasmin (in whom) ahorātre (day and night) iha (here) ca (and) yaḥ (which) Sarvaṃ (all) yasya (of whom) ha (indeed) yatkiṃcit (whatever) visvato (from all sides) jātam (has been born) agrataḥ (before)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda, 'Ayaṃ yaḥ khaniryasminn ahorātre iha ca yaḥ', underscores the non-dual nature of reality. Śaṅkarācārya's commentary on the Brahmasūtra and his interpretations of the Upaniṣads emphasize that the ultimate reality, Brahman, is the source from which everything emanates. The phrase 'ayasminn ahorātre' (in which day and night) points to the timeless and spaceless nature of this source, which is beyond the duality of time and space. The statement 'sarvaṃ yasya ha' (all that has been born forth from it) reinforces the idea that everything in the universe is an expression of this singular reality. Thus, this verse supports the Advaita Vedānta doctrine of the identity of Brahman and Ātman, where the individual self (ātman) is ultimately one with the universal self (Brahman). Śaṅkarācārya's reasoning, as seen in his works like the Upadeśasāhasrī, guides the seeker to realize this non-dual essence beyond the phenomenal world.

Vaiṣṇava tradition (Rāmānujācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, views this verse as an affirmation of the relationship between the individual self (jīva) and the supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahmasūtra, highlights the concept of 'aprthaksiddhi', or the non-separateness of the world from Brahman. The phrase 'ayasminn ahorātre iha ca yaḥ' (in which day and night, here and everywhere) is seen as describing the omnipresence of Īśvara, in whom all manifestations, including time and space, reside. The verse 'sarvaṃ yasya ha' (all that has been born forth from it) supports the idea of 'sarvam kalvidam brahma', where everything is a manifestation of the divine. This relationship between jīva and Īśvara is one of inseparable dependence, where the jīva, though distinct, is never independent of Īśvara. This perspective is crucial for understanding the devotional path in Vaiṣṇavism.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would interpret this verse as a call to realize the universal and eternal principles underlying all existence. In his lectures and writings, such as 'The Complete Works of Swami Vivekananda', he emphasizes the importance of experiencing the reality that underlies the phenomenal world. The phrase 'ayasminn ahorātre iha ca yaḥ' (in which day and night, here and everywhere) can be seen as pointing to the omnipresent and eternal nature of this reality. Vivekānanda connects this idea with the concept of 'ātman', or the individual self, encouraging individuals to seek this universal self within. Similarly, S. Rādhākrishnan, in his philosophical works, underscores the practical application of such verses in contemporary life, advocating for a spiritual approach that integrates the individual with the universal, fostering a sense of oneness and harmony with all existence. This understanding is meant to guide individuals towards a more meaningful and fulfilling life, connected with the deeper currents of human experience and the natural world.

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