sa eṣa eva agniho-traṃ ca phalaṃ ca eva agniho-tra-sya

sa eṣa (this) eva (alone) agniho-traṃ (the agnihotra) ca (and) phalaṃ (the result) ca (and) eva (alone) agniho-tra-sya (of the agnihotra)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Praśnopaniṣad underscores the non-dual nature of reality, emphasizing that the ultimate reality, Ātman, is both the means (Agnihotra) and the end (fruit of Agnihotra). Shankara, in his commentary on the Upaniṣads, highlights the identity of Brahman and Ātman, suggesting that all rituals, including Agnihotra, are mere pointers to this ultimate truth. The performance of Agnihotra, in this context, symbolizes the inner sacrifice of ego and worldly attachments, leading to the realization of one's true nature as Ātman. This understanding aligns with Shankara's reasoning in the Taittiriya Upaniṣad, where he explains that the pursuit of knowledge and the performance of rituals are means to realize the Ātman, which is the essence of all existence. Thus, this verse encapsulates the Advaita philosophy, pointing to the unity and interconnectedness of all phenomena.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava interpretation, this verse is seen as an affirmation of the intimate relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasūtra, would likely interpret Agnihotra as a metaphor for the devout service and worship of the Lord, with the fruit of Agnihotra symbolizing the loving communion with Īśvara. This communion is the ultimate goal of human existence, and the recognition that Ātman is both the performative aspect (Agnihotra) and the recipient of the boon (fruit of Agnihotra) underscores the dependent yet loving relationship between the jīva and Īśvara. Madhvācārya, with his emphasis on the distinction between the Lord and the self, would also see this verse as highlighting the self's complete dependence on the Lord for both the action and its fruit, reinforcing the devotional path as the means to experience this divine relationship.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical aspects of Vedāntic teachings. He would interpret this verse as a call to inner transformation, where one's actions (Agnihotra) are directed towards the realization of one's true self (Ātman), with the 'fruit of Agnihotra' representing the culmination of this quest in spiritual fulfillment and liberation. Vivekānanda's emphasis on service to humanity as a means of realizing one's own divinity aligns with this verse, suggesting that the performance of one's duty (swadharma) is itself a form of worship, leading to the fruit of self-realization. S. Radhakrishnan, in his philosophical works, would further elaborate on the universal significance of such verses, highlighting how they underscore the importance of an individual's spiritual quest and the realization of the unity of all existence, encouraging a life of service, compassion, and wisdom.

More from this source