aiNDraM ca devAnAm ṛṣitvaM ca paśūnAm । v edAham etaM puruṣaM mahAntam ॥ ५ ॥
“I know this great Puruṣa, the Lord of the gods, and the Rṣitva of the animals.”
Structure
aiNDraM ca devānām ṛṣitvaM ca paśūnām v edāham etaM puruṣaM mahāntam
ahaM (I) v eda (know) etaM (this) mahāntam (great) puruṣaM (Person) ca (and) devānām (of gods) aiNDraM (Indra-hood) ca (and) paśūnām (of animals) ṛṣitvaM ( Rishi-hood)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| aiNDraM | aiṁdram | adjective | — | related to Indra |
| ca | ca | indeclinable | — | and |
| devānām | devānām | noun | genitive · plural · masculine | of the gods |
| ṛṣitvaM | ṛṣitvaṁ | noun | nominative · singular · masculine | the state of being a ṛṣi |
| ca | ca | indeclinable | — | and |
| paśūnām | paśūnām | noun | genitive · plural · masculine | of animals |
| v edāham | vedāham | verb | √vid · present · first | I know |
| etaM | etaṁ | pronoun | accusative · singular · masculine | this |
| puruṣaM | puruṣaṁ | noun | accusative · singular · masculine | person |
| mahāntam | mahāntam | adjective | — | great |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Taittirīyopaniṣad highlights the non-dual nature of reality, where the ultimate reality, Brahman, is the essence of all existence. Shankara, in his commentary on the Taittirīyopaniṣad, emphasizes that the Lord of the gods and the ruler of the animals is not separate entities but manifestations of the supreme Brahman. The term 'aiNDraM' refers to the divine aspect that pervades all, including the gods, and 'ṛṣitvaM' signifies the guidance or wisdom inherent in all creatures, pointing to the all-pervading nature of Brahman. This verse, therefore, underscores the Brahman-ātman identity, suggesting that the individual self is not distinct from the universal Self. Shankara's interpretation of this verse as a pointer to the ultimate non-dual reality aligns with his broader philosophical stance that the distinctions between the individual self and the universal Self are illusory, and true knowledge lies in realizing this unity.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is seen as an affirmation of the personal God, Īśvara, who is the Lord of all gods and the ruler of all creatures. Rāmānujācārya, in his commentary, interprets 'aiNDraM' as referring to the divine sovereignty of Viṣṇu, the personal deity, over all gods and 'ṛṣitvaM' as the divine guidance that permeates all living beings. This guidance is understood as the manifestation of God's grace, directing all creatures towards their ultimate goal of union with Him. The relationship between the jīva (individual soul) and Īśvara is one of dependence and devotion, where the jīva seeks liberation through worship and surrender to the divine will. Rāmānujācārya's vision, as reflected in his commentary on this verse, emphasizes the path of devotion (bhakti) as the means to attain this union, underscoring the personal and relational aspect of the divine.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda's interpretation of this verse focuses on its universal and practical applications. He sees in this verse an affirmation of the inherent divinity in all beings and the universe, emphasizing the unity and interconnectedness of all existence. Vivekānanda, in his lectures and writings, often cited verses like these to illustrate the potential for human evolution and the realization of one's true nature. He believed that recognizing the divine in all, as suggested by this verse, leads to a life of service, compassion, and harmony with nature. This understanding, according to Vivekānanda, is not merely philosophical but has practical implications for how we live our lives and interact with the world around us. By realizing the 'mahAntam puruṣaM' (the Great Person) within ourselves and in all beings, we can strive towards a more enlightened and unified world, reflecting the universal principles of Vedānta in contemporary life.