Tasmād virāḍajayata virājo adhipatiḥ । Sa jasmāt sarvā prāṇoti devānśca yajameva ca ।
“From that (Puruṣa), Virāj, the ruler, was born; He, from whom all the gods, and this sacrifice (yajña), proceed.”
Structure
Tasmāt virāḍ ajāyata virājo adhipatiḥ Sa jasmāt sarvā prāṇoti devān ca yajameva ca
Tasmāt (from that) virāḍ (the Virāj) ajāyata (was born) virājo (of the Virāj) adhipatiḥ (the Lord). Saḥ (He) jasmāt (from whom) sarvā (all) devān (gods) ca (and) yajameva (the sacrifice) ca (and) prāṇoti (live, breathe)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tasmāt | Tasmāt | indeclinable | — | from that |
| virāḍ | virāḍ | noun | nominative · singular · masculine | a being of extraordinary power |
| ajāyata | ajāyata | verb | √aj · past tense · third | was born or came into existence |
| virājo | virājo | noun | genitive · singular · masculine | of the being of extraordinary power |
| adhipatiḥ | adhipatiḥ | noun | nominative · singular · masculine | lord or ruler |
| Sa | Sa | pronoun | nominative · singular · masculine | he |
| jasmāt | jasmāt | indeclinable | — | from whom |
| sarvā | sarvā | adjective | — | all |
| prāṇoti | prāṇoti | verb | √praṇ · present tense · third | moves or breathes |
| devān | devān | noun | accusative · plural · masculine | gods |
| ca | ca | indeclinable | — | and |
| yajameva | yajameva | compound | karmadhāraya · "yajam eva" | the sacrifice itself |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Praśnopaniṣad underscores the non-dual nature of reality, with Virāj emerging from the ultimate Puruṣa. Śaṅkarācārya, in his commentary on the Upaniṣads, emphasizes that Virāj, as the ruler, signifies the absolute sovereignty of Brahman. The phrase 'sa jasmāt sarvā prāṇoti devānśca yajameva ca' suggests that all beings, including gods, and the sacrificial rites, originate from this singular source. This points to the ultimate identity of Brahman and Ātman, where the individual self (jīva) is not separate from the universal Self (Brahman). Śaṅkarācārya's reasoning on this verse aligns with his broader philosophical stance that the world of multiplicity is a manifestation of the one, unchanging Brahman, and that the recognition of this non-dual reality is the path to liberation. By understanding the origin of all from the singular Puruṣa, one grasps the fundamental unity of existence, reinforcing the Advaita Vedānta's central tenet of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava interpretation, this verse is seen as highlighting the role of the Supreme Lord, Īśvara, in the creation and sustenance of the universe. Rāmānujācārya, in his commentary, views Virāj as a manifestation of the Lord's power (śakti), through which He establishes His dominion over all existence. The statement that all gods and the sacrifice proceed from Virāj underscores the dependence of all beings on the divine will. For Rāmānujācārya, this verse demonstrates the doctrine of 'śeṣa-śeṣin,' where the jīva (individual self) is the servant (śeṣa) of the Lord (śeṣin), emphasizing a relationship of loving devotion and service. This interpretation aligns with Vaiṣṇava theology, which posits a real distinction between the Lord and the individual selves, while also affirming their interconnectedness through the bond of devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, saw this verse as an affirmation of the universal principles that underlie all existence. He emphasized that the concept of Virāj represents the inherent potential and power that resides within every being, waiting to be actualized. The emergence of Virāj from Puruṣa symbolizes the evolutionary process where the latent becomes manifest, illustrating the potential for growth and self-realization within each individual. Rādhākrishnan, another influential voice in modern Indian philosophy, interpreted this verse as underscoring the importance of recognizing and honoring the divine within all beings and in the natural world. Both Vivekānanda and Rādhākrishnan connected the timeless wisdom of this Upaniṣadic verse to contemporary life, encouraging individuals to seek the universal and the divine in everyday existence, thereby fostering a sense of unity, compassion, and purpose.