etad vai khalv asṛpatyasya mahimānaḥ, sa hy eva āgnihotraṃ ca phalaṃ caivāgnihotrasya
“This is indeed the greatness of the asṛpati, for it alone is the āgnihotra and the fruit of the āgnihotra.”
Structure
etad vai khalu asṛpatyasya mahimānaḥ sa hi eva āgnihotraṃ ca phalaṃ caiva āgnihotrasya
etad vai (this indeed) khalu (certainly) mahimānaḥ (glory) asṛpatyasya (of the asṛpatya/poor/rich one) sa hi (he indeed) eva (is) āgnihotraṃ (the agnihotra) ca (and) phalaṃ (the result) caiva (and indeed) āgnihotrasya (of the agnihotra)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| etad | etad | pronoun | nominative · neuter singular · neuter | this |
| vai | vai | indeclinable | — | indeed, verily |
| khalu | khalu | indeclinable | — | certainly, surely |
| asṛpatyasya | asṛpatyasya | noun | genitive · singular · masculine | of the Sṛpatya (descendant of Sṛpa) |
| mahimānaḥ | mahimānaḥ | noun | nominative · singular · masculine | greatness, majesty |
| sa | sa | pronoun | nominative · singular · masculine | he |
| hi | hi | indeclinable | — | for, indeed |
| eva | eva | indeclinable | — | only, indeed |
| āgnihotraṃ | āgnihotraṃ | noun | nominative · singular · masculine | the āgnihotra (a fire sacrifice) |
| ca | ca | indeclinable | — | and |
| phalaṃ | phalaṃ | noun | nominative · singular · neuter | fruit, result |
| caiva | caiva | indeclinable | — | and also |
| āgnihotrasya | āgnihotrasya | noun | genitive · singular · masculine | of the āgnihotra |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality, as it highlights the identity between the individual self (asṛpati) and the ultimate reality (Brahman). Shankara, in his commentary on the Taittirīyopaniṣad, emphasizes that the āgnihotra, a ritual often associated with the maintenance of the universe, and its fruit, symbolize the self's liberation. By stating 'sa hy eva āgnihotraṃ ca phalaṃ caiva āgnihotrasya,' the verse underscores that the true self is both the performer of the ritual and the recipient of its benefits, pointing towards the advaitic understanding that the individual self and Brahman are ultimately one. This interpretation underscores Shankara's reasoning that all distinctions, including those between the self and the ultimate reality, are illusory, leading to the realization of brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an affirmation of the dependent yet real relationship between the jīva (individual soul) and Īśvara (God). The āgnihotra and its fruit symbolize the devotional acts and the grace received from the Lord, respectively. Rāmānujācārya would likely interpret 'etad vai khalv asṛpatyasya mahimānaḥ' as emphasizing the greatness of the Lord's grace that is revealed through such rituals, highlighting the jīva's dependence on Īśvara for both the performance of duties and the attainment of liberation. This verse, in the Vaiṣṇava context, reinforces the importance of devotion and the acknowledgment of one's dependence on God, contrasting with the absolute non-dualism of Advaita Vedānta.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would interpret this verse in a manner that emphasizes its universal and practical applications. Vivekānanda might view 'sa hy eva āgnihotraṃ ca phalaṃ caiva āgnihotrasya' as a metaphor for the individual's potential for self-realization and service to humanity. The āgnihotra represents the inner sacrifice or dedication to one's higher self, and its fruit, the realization of one's true nature and the capacity to serve others selflessly. This interpretation aligns with Vivekānanda's emphasis on the potential for human divinity and the importance of service as a means to achieve spiritual growth. Rādhākrishnan, similarly, might focus on the philosophical implications of the verse, seeing it as a call to recognize the unity of all existence and the inherent divinity in every individual, thus advocating for a life of compassion, wisdom, and service inspired by the principles of Vedānta.