na - tvaitayā - na - tu - māyayā - na - pitā - na - putreṇa - na - bandhubhiḥ - ahaṁ - tvam - eva - āgnihotraṁ - ca - phalaṁ - ca - eva - āgnihotraṇām

na (not) tvaitayā (by wealth) na (nor) tu (however) māyayā (by power) na (nor) pitā (by father) na (nor) putreṇa (by son) na (nor) bandhubhiḥ (by relatives) ahaṁ (I) tvam (you) eva (only) āgnihotraṁ (the fire sacrifice) ca (and) phalaṁ (the result) ca (and) eva (indeed) āgnihotraṇām (of the fire sacrifice)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dualistic essence of reality, emphasizing that the ultimate truth, or brahman, is not attainable through external means such as family relationships or material wealth. Shankara's commentary on the Upanishads, particularly the Chandogya Upanishad, highlights the importance of introspection and self-realization to understand the true nature of the self. In the context of this verse, the phrase 'ahaṁ tvamevāgnihotraṁ ca phalaṁ caivāgnihotraṇām' can be seen as an affirmation of the identity between the individual self (ātman) and the ultimate reality (brahman), where the performance of agnihotra and its fruit are symbolic of the self's journey towards liberation. According to Shankara, the realization of this identity is the ultimate goal of human existence, and this verse serves as a reminder to seek the truth within, unencumbered by worldly attachments or relationships. By doing so, one can experience the freedom and bliss that comes with understanding one's true nature, which is none other than brahman itself.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the devotional path to realizing one's true relationship with Īśvara, the supreme being. Rāmānujācārya, in his commentary on the Bhagavad Gita, emphasizes the importance of surrendering all worldly attachments and desires to the divine, much like the phrase 'na tvaitayā na tu māyayā' suggests. The phrase 'ahaṁ tvamevāgnihotraṁ ca phalaṁ caivāgnihotraṇām' can be interpreted as an affirmation of the jīva's (individual self) dependence on Īśvara for both the means of worship (agnihotra) and the fruit of such worship. This dependence is not one of mere servitude but of intimate relationship, where the jīva finds its fulfillment and purpose in serving and loving Īśvara. Madhvācārya's Dvaita Vedanta, while differing in cosmology, also sees this verse as a call to recognize the distinction between the individual self and Īśvara, with the agnihotra symbolizing the rituals and practices that facilitate this recognition and devotion.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, particularly through the lens of Neo-Vedānta, this verse can be understood as a universal call to look beyond the external trappings of life for true fulfillment and meaning. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of self-realization and the recognition of one's divine nature. The idea expressed in 'na tvaitayā na tu māyayā' resonates with Vivekānanda's critiques of materialism and his advocacy for a simpler, more spiritual life. The phrase 'ahaṁ tvamevāgnihotraṁ ca phalaṁ caivāgnihotraṇām' can be seen as a profound expression of the interconnectedness of all existence, suggesting that the true self is both the performer of actions (agnihotra) and the recipient of their consequences. This understanding encourages a holistic approach to life, where every action is considered sacred and every outcome is seen as a part of one's spiritual journey. S. Radhakrishnan, another key figure in Neo-Vedānta, would likely interpret this verse as a reminder of the intrinsic value of spiritual seeking, where the ultimate goal is not external but an inner realization of one's true identity and purpose in the world.

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