Concordance of Ṛg Veda Samhitā with Upaniṣads

 The following table of concordance is an attempt to build a comparative list of equivalent concepts seen in the Ṛg Veda Samhitā and the Upaniṣads.

It is well-known that Hindu tradition considers the Veda Samhitās and Upaniṣads as forming integral parts of a single canon of orthodox scripture, the Veda. There must have been a really good reason for this. The reason is that the Veda is thoroughly consistent in its subject matter and fundamental metaphysics and philosophy, beginning with the Samhitās all the way through to the Upaniṣads. This internal consistency is acknowledged by traditional scholars and commentators such as Yāskācārya and Sāyaṇācārya. I shall demonstrate this consistency from the viewpoint of the latter’s Vedic commentary in another essay.

The present endeavor seeks to disprove the prevalent view amongst western Indologists, Sanskritists and so-called Vedic scholars, that there is a radical revolution of ideas and philosophies in the Upaniṣads in opposition to the Samhitās. For the better part of the last 200 years, under the influence of the unenlightened, pedestrian and agenda-based views of western Indologists, even those in the Hindu fold who are otherwise staunch traditionalists have ingested and succumbed to this ridiculously wrong assertion.

Even many eminent monks of the Ramakrishna Mission who project an image of being the custodians or representatives of authentic and native understanding of its own traditions, have fallen prey to such foreign and untenable views. You will find in many of the older translations of Upaniṣads published by Ramakrishna Math, in the introduction, such wrong views being propagated. According to such writings, the Upaniṣads supposedly represent a “revolt” against the older Vedic ritualism, led by Kṣatriyas against Brāhmaṇas.

The utter absurdity of the above view is evident from even a cursory look at the texts. If the Upaniṣads were revolts against the ritualistic “orthodoxy”, they wouldn’t even be included in the sacred Vedic canon. This is similar to saying that the Cārvāka writings were included in the Veda, when they indubitably ridiculed, criticized and denigrated the Vedic system in absolute terms. It is also patently untrue that Upaniṣads are a caste-based conflict between Kṣatriyas and Brāhmaṇas. Not only are the Upaniṣads strictly framed within the orthodox institution of yajña, all of the most crucial and important concepts and philosophy are taught by, and occur in discussions between, Brāhmaṇas. The very fact that some Kṣatriya teachers are included in the same texts shows that they are fully in conformance to the orthodoxy.

The Upaniṣads aim to change the perspective of the student from a superficial understanding of Vedic ritual to the deeper realization of the profound metaphysics that is expounded throughout the Vedic canon in different ways and at different levels of subtlety. This fact is also corroborated by the quoting of numerous Samhitā mantra verses verbatim and in toto. The Upaniṣads use the Samhitā mantras as authority to demonstrate that they are saying the same thing that has been said in different words in the mantras. Below, I have also included a table of direct Samhitā mantra quotes in the Upaniṣads. Overall, you will notice that the Samhitā mantras use more poetical, metaphorical, symbolical and esoteric language, while the Upaniṣads use more straightforward language.

 

Ṛg Veda Samhitā	Upaniṣads
RV 3.26.7 अग्निरस्मि जन्मना जातवेदाः घृतं मे चक्षुरमृतं म आसन् । अर्कस्त्रिधातू रजसो विमानो अजस्रो घर्मो हविरस्मि नाम ॥ “I am Agni, omniscient by birth, Light is my eye and Immortality is my mouth. I am the three-fold Light that measures the universe. I am both immortal energy and matter.”	Bṛ. Up. 1.4.10 ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेदहं ब्रह्मास्मीति । तस्मात्तत्सर्वमभवत् ... । तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स सर्वं भवति ...। “Brahman was indeed all this in the beginning. It knew only Itself as “I am Brahman”. Hence It became everything… Hence even today, whosoever knows “I am Brahman” becomes everything.”
RV 8.19.25 यदग्ने मर्त्यस्त्वं स्यामहं मित्रमहो अमर्त्यः “O Agni! May I, a mortal, become You, Immortal, O Best Friend!”	Chān. Up. 6.8.7 स आत्मा तत्त्वमसि “He is the Self, and You are That”
RV 10.5.7 असच्च सच्च परमे व्योमन्दक्षस्य जन्मन्नदितेरुपस्थे । अग्निर्ह नः प्रथमजा ऋतस्य पूर्व आयुनि वृषभश्च धेनुः ॥ “Both non-existence and existence in the highest realm, Daksha’s birth from Aditi’s womb, Agni is for us the first form of the universe, and in an earlier state, he is both Bull and Cow.”   RV 10.129.1 नासदासीन्नो सदासीत्तदानीं “There was neither non-existence nor existence in that state”   RV 10.129.2 न मृत्युरासीदमृतं न तर्हि “There was neither death nor immortality”	Tait. Up. 2.6 सच्च त्यच्चाभवत् निरुक्तं चानिरुक्तं च निलयनं चानिलयनं च विज्ञानं चाविज्ञानं च सत्यं चानृतं च सत्यमभवत् यदिदं किंच । “He became both existence and non-existence, both explicit and implicit, both hospitable and inhospitable, both knowledge and ignorance, both real and unreal, he became the Reality of all.”   Bṛ. Up. 2.3.1 द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यच्च । “Two indeed are Brahman’s forms – gross and subtle, mortal and immortal, stationary and fluid, existence and non-existence.”
RV 3.55.7 अन्वग्रं चरति क्षेति बुध्नः “He moves ahead while staying still as foundation”	Īśā. Up. 5 तदेजति तन्नैजति “It moves and it moves not”
RV 6.9.5 ध्रुवं ज्योतिर्निहितं दृशये कं मनो जविष्ठं पतयत्स्वन्तः । विश्वे देवाः समनसः सकेता एकं क्रतुमभिवियन्ति साधु ॥ “A firm Light is hidden within the senses (or the creatures), for the sake of vision. It is the source of bliss, and it is subtler than the mind. All the deities (or senses) with a single mind and single knowledge move towards the one center of ultimate knowledge.”   RV 6.9.4 … पश्यतेममिदं ज्योतिरमृतं मर्त्येषु … “… Look at Him! This Immortal Light within the mortals…”	Īśā. Up. 6 अनेजदेको मनसो जवीयो “The one unmoving, faster (or subtler) than the mind.”   Kaṭha Up. 1.2.20 आत्माऽस्य जन्तोर्निहितो गुहायां “The Self is hidden within the creature”   Tait. Up. 2.1 यो वेद निहितं गुहायां परमे व्योमन् “He who knows the (Self) hidden inside the supreme space (or highest realm)”   Bṛ. Up. 4.4.16 तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् “The deities worship that Light of Lights, the Life, the Immortal”   Kaṭha Up. 2.1.13 अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः “The thumb-sized Person, like a smokeless Light”
RV 6.9.6 वि मे कर्णा पतयतो वि चक्षुर्वीदं ज्योतिर्हृदय आहितं यत् । वि मे मनश्चरति दूरआधीः किं स्विद् वक्ष्यामि किमु नू मनिष्ये ॥ “My ears fly forth, my eyes fly forth seeking this Light that is spread wide within the heart. My mind wanders far in search, what shall I speak of, and what shall I think of?”	Kena Up. 3 न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः “The eye does not go there, nor speech nor the mind”     Tait. Up. 2.9 यतो वाचो निवर्तन्ते अप्राप्य मनसा सह “From which speech and mind return back, not having reached”   Kaṭha Up. 2.3.12 नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा “Neither by speech nor by the mind nor by sight, is he attainable”
RV 6.9.7 विश्वे देवा अनमस्यन्भियानास्त्वामग्ने तमसि तस्थिवांसम् । वैश्वानरोऽवतूतये नोऽमर्त्योऽवतूतये नः ॥ “All the deities bowed down in fear of you, O Agni, when you were sitting in the darkness. May the Universal Person protect us, may the Immortal One protect us.”	Tait. Up. 2.8 भीषास्माद्वातः पवते भीषोदेति सूर्यः भीषास्मादग्निश्चेन्द्रश्च मृत्युर्धावति पंचम इति । “Out of fear of him, the wind blows, out of fear the sun rises, out of fear Agni and Indra, and Death, the fifth, go about doing their work”
RV 1.164.4 अस्थन्वन्तं यदनस्था बिभर्ति “The boneless one (i.e. without physical form) supports the one with bones (i.e. a physical form)	Kaṭha Up. 1.2.22 अशरीरं शरीरेष्वनवस्थेष्ववस्थितं “The one without a body is present within bodies, the permanent presence within impermanent states”
RV 10.72.2 असतः सदजायत “From non-existence was born existence”	Tait. Up. 2.7 असद्वा इदमग्र आसीत् ततो सदजायत “Non-existence was indeed all this in the beginning, from it existence was born”

 

Direct quotes:

 

 

Ṛg Veda Samhitā	Upaniṣads
RV 4.26.1 अहं मनुरभवं सूर्यश्चाहं कक्षीवान् ऋषिरस्मि विप्रः। अहं कुत्समार्जुनेयं न्यृञ्जेऽहं कविरुशना पश्यता मा ॥ “I was Manu and the Sun. I am the wise Kakṣīvān Ṛṣi. I nurture the white bolt of lightning (or the Ṛṣi Kutsa). I am the ancient Kavi Uśanā. O people, look at me! (i.e. you can also become enlightened like me).”	Bṛ. Up. 1.4.10 तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदे अहं मनुरभवं सूर्यश्चेति “Having realized this truth, the Ṛṣi Vāmadeva declared “I was Manu and the Sun” …”
RV 4.27.1 गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा । शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयम् ॥ “While still in the womb, I knew of all the forms of all the deities. A hundred iron forts held me down, but I escaped swiftly like a hawk.”	Ait. Up. 2.5 तदुक्तमृषिणा गर्भे नु … जवसा निरदीयम् ॥ “(this same truth) is said by the Ṛṣi: “While still in the womb … swiftly like a hawk.” …”
RV 1.116.12 तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ् ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्रयदीमुवाच ॥ “That fierce deed of yours (Aśvins) I shall declare, just as a cloud reveals rain. The secret Madhu knowledge that Dadhyaṅ Ātharvaṇa taught you through a horse’s head.”   RV 1.117.22 आथर्वणायाश्विना दधीचेऽश्व्यं शिरः प्रत्यैरयतम् । स वां मधु प्रवोचदृतायन् त्वाष्ट्रं यद्दस्रावपिकक्ष्यं वाम् ॥ “O Aśvins, you installed a horse’s head on Dadhyaṅ Ātharvaṇa. He then taught you the secret Madhu knowledge of Tvaṣṭā.”	Bṛ. Up. 2.5.16 इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत् । तद्वां नरा … प्रयदीमुवाचेति । “This verily is that secret Madhu knowledge that Dadhyaṅ Ātharvaṇa taught the Aśvins. Having witnessed that, a Ṛṣi declared this mantra: “That fierce deed…” …”   Bṛ. Up. 2.5.17 इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोच । आथर्वणायाश्विना … वामिति । “This verily is that secret Madhu knowledge that Dadhyaṅ Ātharvaṇa taught the Aśvins. Having witnessed that, a Ṛṣi declared this mantra: “O Aśvins…” …”
RV 8.6.30 आदित्प्रत्नस्य रेतसो ज्योतिष्पश्यन्ति वासरम् । परो यदिध्यते दिवा ॥ “They see the enveloping Supreme Light of the Ancient Seed everywhere, which shines in heaven.”   RV 1.50.10 उद्वयं तमसस्परि ज्योतिष्पश्यन्त उत्तरं । देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तमम् ॥ “May we overcome the darkness and see the light. May we, the godward, reach the god Sūrya’s supreme light.”	Chān. Up. 3.17.6-7 तद्धैतद् घोर आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसंशितमसीति तत्रैते द्वे ऋचौ भवतः। आदित्प्रत्नस्य रेतस उद्वयं तमसस्परि ज्योतिष्पश्यन्त उत्तरं स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति। “That verily is what Ghora Āṅgirasa taught Kṛṣṇa Devakīputra, who became free from thirst. At the last moment of life, one should chant these three: “You are endless, you are faultless, you are protected by Prāṇa”. In regards to this, there are two Ṛk mantras: (RV 8.6.30) (RV 1.50.10)”
RV 1.189.1 अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम ॥ “O Agni, lead us on the right path as you O Lord are omniscient. Destroy this stubborn sin from us, we bow to you profusely.”	Īśā. Up. 18
RV 1.164.20 द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते। तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ “Two birds of beautiful feathers, very attached to each other, best friends, sit on the same tree. Of them, one eats a tasty fruit, and the other watches silently without eating.”	Muṇḍ. Up. 3.1.1 Śvet. Up. 4.6
RV 3.29.2 अरण्योर्निहितो जातवेदाः गर्भइव सुधितो गर्भिणीषु। दिवेदिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ॥ “The Omniscient One (Jātavedā) is well-hidden in wood (or bodies) just as an embryo is well-hidden in the womb of the pregnant. Agni is to be worshipped everyday by the awakened (i.e. enlightened), offering human beings.”	Kaṭha Up. 2.1.8 अरण्योर्निहितो जातवेदाः गर्भइव सुभृतो गर्भिणीषु। दिवेदिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ॥ (Same except सुधितो “hidden” changed to सुभृतो “protected”)
RV 4.40.5 हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्। नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतम् ॥ “The Swan is present in water, in the atmosphere, is the main priest, present in the altar, the guest, present in the house, present in humans, in deities, in the dynamism of the universe, in space. He is born from water, from light, from truth, from mountains. He is the truth.”	Kaṭha Up. 2.2.2
RV 1.164.12 पञ्चपादं पितरं द्वादशाकृतिं दिव अाहुः परे अर्धे पुरीषिणम्। अथेमे अन्य उपरे विचक्षणं सप्तचक्रे षडर आहुरर्पितम् ॥ “The Father of five feet and twelve forms is said to be showering down from heaven. Others say of him as having a chariot of seven wheels each of which have six spokes.”	Praśna Up. 1.11
RV 5.81.1 युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः। वि होत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः॥ “The wise humans join their mind and intellect with the Great Wise Omniscient. He, the omniscient, alone knows the activities of all. This is the great praise of the god Savitā.	Śvet. Up. 2.4
RV 10.81.3 विश्वतश्चक्षुरुत विश्वतो मुखो विश्वतो बाहुरुत विश्वतस्पात्। सं बाहुभ्यां धमति सं पतत्रैः द्यावाभूमी जनयन्देव एकः ॥ “His eyes are everywhere, his face (or mouth) is everywhere, his arms are everywhere, his feet are everywhere. With his arms and wings he blows (like melting a metal) and manufactures the earth and heaven.”	Śvet. Up. 3.3
RV 10.90.1 सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्। स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङ्गुलम् ॥ “The Universal Person has a thousand heads, a thousand eyes and a thousand feet. He envelops the earth all around but stays above it by a measure of ten fingers (or cubits).”	Śvet. Up. 3.14
RV 10.90.2 पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम्। उतामृतत्वस्येशानः यदन्नेनाति रोहति ॥ “The Universal Person is indeed all this, whatever was, and whatever will be. He is the Lord of Immortality, and he grows by food (or matter).”	Śvet. Up. 3.15
RV 1.164.39 ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधि विश्वे निषेदुः। यस्तन्न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥ “The Ṛk mantras are present in the imperishable highest realm in which all the deities reside. One who does not know this, what use are the mantras to him. Those who know that, they imbibe the (meaning of the) mantras.”	Śvet. Up. 4.8

 

Ṛṣi Bharadvāja’s enlightenment in the Ṛgveda

The Ṛgveda Samhitā is the fount of all religious, spiritual and philosophical systems that originated in India. It contains the seeds of all subsequent developments. And yet, it is misunderstood even by people who claim to be Vedic scholars or experts in Hinduism.

I have seen two categories of views on the Veda Samhitās. The first view is that of western Indologists and academics who, since the time of Max Muller, see the mantras as nothing but primitive and childish prayers to gods asking for material benefits, without any higher spiritual content. This category sees a gradual "development" or "progress" in maturity from the Samhitās to the Upaniṣads, which are the sole containers of philosophy, metaphysics and higher subtle thought. In fact, this category is of the opinion that the Upaniṣads represent a revolt against the prevalent Vedic religion represented by the so-called ritualistic Samhitās and Brāhmaṇas and the institution of yajña. Many, and probably the vast majority of, modern-day thinkers, scholars and laypeople are of the same view.

The second view is that of some Indian scholars such as Aurobindo, Dayanand Sarasvati, and their followers and admirers. According to this category, the Samhitās contain knowledge encrypted in symbols that has been ignored by tradition. And this category goes to extreme lengths trying to attribute strange new-age psychological interpretations to the deities. In effect, this category tries to force-fit their ideas into the Samhitā texts, and the result is a strange, highly concocted, artificial and unusable meaning of the mantras. According to this category, the Samhitās alone contain the original, uncorrupted philosophy of the Vedas, and the Upaniṣads are deviations and corruptions.

I find that both the above categories are equally incorrect, simplistic and inadequate explanations of the complex Vedic corpus. Even a cursory glance at the Samhitās, Brāhmaṇas, Āraṇyakas and Upaniṣads shows the common thread running through all of them. That is why tradition has grouped these together under the term Veda. The above two categories of incorrect views result from the arrogance and presumption that they themselves have better knowledge of the Vedas than the tradition of thousands of years, whose adherents solely dedicated their entire lives to the study and analysis of the Vedas. I shall write a future article on the concordance between the Samhitās and Upaniṣads.

I had previously shown the deep spiritual and metaphysical meanings of Agni in the Ṛgveda (here, here and here). I had also shown (here) that the traditional commentary of Sāyaṇācārya recognizes appropriately the spiritual symbolism present in the mantras. 

Here, I shall provide another example of the spiritual knowledge present in the Ṛgveda Samhitā, and its recognition in the traditional commentary of Sāyaṇācārya.

The present sūktam is Ṛgveda 6.9, whose ṛṣi is Bharadvāja Bārhaspatya and devatā is Agni Vaiśvānara. 

To me, this hymn is quintessentially Vedāntic in its vocabulary and expression. It is surprisingly "modern" in its candid expression of the internal process of self-realization, and yet, it is undoubtedly one of the most ancient Vedic hymns, as also its author is a very ancient seer in the Vedic lineage. This again proves to me that the entire Vedic corpus contains the same metaphysics throughout. I shall present Sāyaṇa's commentary where the mantra appears to be cryptic or where it has multiple meanings, and hence his commentary shows the traditional understanding of the spiritual meaning of the mantra.

अहश्च कृष्णमहरर्जुनं च वि वर्तेते रजसी वेद्याभिः । 
वैश्वानरो जायमानो न राजावातिरज्ज्योतिषाग्निस्तमांसि ॥१॥

ahaśca kṛṣṇamahararjunaṃ ca vi vartete rajasī vedyābhiḥ |
vaiśvānaro jāyamāno na rājāvātirajjyotiṣāgnistamāṃsi ||

"The dark day (i.e. night) and the bright day (i.e. day) which enliven all creatures keep turning around by means of well-known signs. Vaiśvānara, being born like a king, dispells darkness with his light."

Sāyaṇa: "... रजसी स्वस्वभासा सर्वं जगद्रञ्जयन्तौ .... यद्वा रजसी द्यावापृथिव्यौ । ... एतच्च वैश्वानराग्नेराज्ञया ... । "  -- "rajasī means the pair which illuminate or enliven everything by their brilliance. The other meaning of rajasī is the earth and heaven. ... All this comes from the will of Agni Vaiśvānara."

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नाहं तन्तुं न विजानाम्योतुं न यं वयन्ति समरेऽतमानाः ।
कस्य स्वित्पुत्र इह वक्त्वानि परो वदात्यवरेण पित्रा ॥२॥

nāhaṃ tantuṃ na vijānāmyotuṃ na yaṃ vayanti samare'tamānāḥ |
kasya svitputra iha vaktvāni paro vadātyavareṇa pitrā ||

"I do not know the warp (tantu) nor do I know the woof (otu) nor that which they weave in the gathering. Whose son shall here talk about the subject, through his father who was recent?"

Sāyaṇa: "वैश्वानरस्य महत्त्वमाख्यास्यन्नृषिस्तदर्थं यज्ञं वस्त्रात्मकतया रूपयन् तस्य दुर्ज्ञानत्वमनया प्रतिपादयतीति यज्ञवादिनो मन्यन्ते । पटं यज्ञलक्षणं देवयजने सततं चेष्टमानाः ऋत्विजः तन्तूनोतूंश्च संतन्वन्ति । वस्त्ररूपेण निष्पादयन्तीत्यर्थः । इह अस्मिन् लोके कस्य स्वित् कस्य खलु पुत्रः मनुष्यः वक्तव्यानि परस्तादमुष्मिन् लोके वर्तमानो यः सुर्यः तस्य पित्रा अवस्तादस्मिन् लोके वर्तमानेन वैश्वानराग्निनानुशिष्टः सन् वदेत्? न कश्चिदपि प्रवदितुं शक्नोतीत्यर्थः । रूपकतया जगत्सृष्टेर्दुर्ज्ञानत्वमनया प्रतिपादयतीत्यात्मविदो मन्यन्ते । तन्तून् तन्तुस्थानानि वियदादीन्यपञ्चीकृतानि भूतानि न विजानामि । ओतून् पञ्चीकृतानि स्थूलान्योतुस्थानीयान्यपि वियदादीनि न विजानामि । न च तत्कार्यं पटस्थानीयं प्रपञ्चं विजानामि यं प्रपञ्चं सततं चेष्टमानाः संसारिणो वयन्ति उत्पादयन्ति । तेषां भोगार्थमीश्वरः सृजतीति कर्तृत्वमुपचर्यते । इहास्मिन्विषये परस्ताद्बुद्धेरविषये वक्तव्यानीमान्यवरेण अर्वाचीनेन सृष्ट्युत्तरकालमुत्पन्नेन पित्रा स्वजनकेनानुशिष्टः सन् कस्य खलु पुत्रः वदेत् । स्वोत्पत्तेः प्राचीनं वृत्तान्तमजानानः कश्चिदपि न वदेदित्यर्थः ।"

"According to the school of ritualistic interpretation, the ṛṣi is trying to describe the greatness of Vaiśvānara through the symbolism of the yajña as a fabric, and expresses the difficulty of knowing it. The ever-active priests weave the warp and woof of this fabric. The ṛṣi is giving an analogy of the sun in heaven as the son, and Agni Vaiśvānara on earth as the father, and asks, which human can talk about these deep topics having been instructed by his father? The meaning is that nobody can. According to the school of metaphysics or spiritual interpretation, this is a symbolism for the universe whose creation is a mystery and cannot be known. The warp symbolizes the undifferentiated subtle elements, and the woof symbolizes the differentiated gross elements. The creatures living in the universe are constantly weaving this fabric by their activities. Or this fabric has been woven by the creator for the enjoyment of the creatures. So being here (in this universe), to talk about things that are beyond the intellect, nobody who has been instructed by their human father (whose birth is recent compared to the universe), can talk about these things. Having not understood the ancient source of their origin, nobody can talk about these mysteries."

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स इत्तन्तुं स विजानात्योतुं स वक्त्वान्यृतुथा वदाति । 
य ईं चिकेतदमृतस्य गोपा अवश्चरन्परो अन्येन पश्यन् ॥३॥

sa ittantuṃ sa vijānātyotuṃ sa vaktvānyṛtuthā vadāti |
ya īṃ ciketadamṛtasya gopā avaścaranparo anyena paśyan ||

"He knows the warp and the woof, and he speaks the truths from time to time. He who sees all this, is the protector of immortality, and he roams below, while seeing through another above."

Sāyaṇa: "यद्यपि उक्तेन प्रकारेण दुर्ज्ञानानि तथाप्येतानि वैश्वानरोऽग्निः जानाति वदति चेत्यनया प्रतिपादयति । स एव वैश्वानरोऽग्निः तन्तुस्थानीयानि गायत्र्यादीनि छन्दांसि स्तुतशस्त्राणि तथा ओतुस्थानीयानि यजूंष्याध्वर्यवाणि च कर्माणि वि जानाति । ऋतुथा काले काले तत्तदनुष्ठानसमये वक्तव्यानि वदेत् । अवस्तात् भूलोके पार्थिवाग्निरूपेण संचरन् परस्ताद्दिवि सूर्यात्मना सर्वं जगत् प्रकाशयन् इमानि परिदृश्यमानानि सर्वाणि भूतानि जानाति । यद्वा । स एव तन्तुं तन्तुस्थानीयानि सूक्ष्मभूतानि विजानाति नान्यः कश्चित् । तथौतुमोतुस्थानीयानि स्थूलभूतानि च स एव विजानाति । स एव वक्तव्यान्युपदेष्टव्यानि काले काले यदा यदा विद्यासंप्रदायोच्छेदस्तदा तदा वदेत् । कोऽसौ यो विजानीयाद्वदेच्चेत्यत आह । यो वैश्वानरो विश्वनरात्मकः परमात्मामृतत्वस्य विमोक्षणस्य गोपा रक्षिता अवस्तात् संसारदशायां चरन् अन्तःकरणोपेतः जीवात्मभावेन संचरन् परस्तादविद्याया ऊर्ध्वं वर्तमानेनान्येनोक्तविलक्षणेन निरुपाधिकेन सच्चिदादिलक्षणेन रूपेण पश्यन् सर्वं जगत्प्रकाशयन् इमानि जानाति । तथा च परमात्मानं प्रकृत्य श्रूयते -- ’तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति’ (श्वेउ ६।१४)"

"(Ritualistic interpretation): These mysteries are known to Agni Vaiśvānara. He alone, Agni Vaiśvānara, knows the warp symbolizing the various chandases and the woof symbolizing the ritualistic works of the Yajus. He speaks from time to time as in during the regular times of performance of the rituals. He moves on the earth in the form of the terrestrial fire while seeing all creatures in the form of the sun giving light to the entire universe. Or else:
(Spiritual/metaphysical interpretation): He alone, Agni Vaiśvānara, knows the warp symbolizing the subtle elements and the woof symbolizing the gross elements. He alone speaks the secret teaching from time to time when the lineage of knowledge is broken among humans. Who is this who knows and shall speak? He who is known as Vaiśvānara, who is present in all living creatures, the Paramātman, the protector of immortality, i.e. Mokṣa. He moves in the world as the Jīvātman conjoined with the mind, and sees the universe through the higher form, beyond Avidyā, and defined as Saccidānanda without attributes. This form illuminates the entire universe. Hence it is said in the Śruti: "Everything shines because He shines, by His light everything is lit up" (Śvet. Up. 6.14)"

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अयं होता प्रथमः पश्यतेममिदं ज्योतिरमृतं मर्त्येषु ।
अयं स जज्ञे ध्रुव आ निषत्तोऽमर्त्यस्तन्वा३ वर्धमानः ॥४॥

ayaṃ hotā prathamaḥ paśyatemamidaṃ jyotiramṛtaṃ martyeṣu |
ayaṃ sa jajñe dhruva ā niṣatto'martyastanvā3 vardhamānaḥ ||

"He is the first invoker, see Him, this immortal light within mortals. He is born firm and he is omnipresent (i.e. present everywhere), and being immortal he grows through a body."

(This is pretty straightforward, and it is quite clear from Sāyaṇa's commentary).

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ध्रुवं ज्योतिर्निहितं दृशये कं मनो जविष्ठं पतयत्स्वन्तः । 
विश्वे देवाः समनसः सकेताः एकं क्रतुमभि वि यन्ति साधु ॥५॥

dhruvaṃ jyotirnihitaṃ dṛśaye kaṃ mano javiṣṭhaṃ patayatsvantaḥ |
viśve devāḥ samanasaḥ saketāḥ ekaṃ kratumabhi vi yanti sādhu ||

"This firm light, that is bliss, that is subtler than the mind, is hidden within the senses (or creatures). All the deities, with one intention and one intelligence, surround Him, the doer of deeds."

Sāyaṇa: "ध्रुवं निश्चलं मनसः तस्मादपि जविष्ठं अतिशयेन वेगवत् ईदृशं वैश्वानराख्यं ज्योतिः पतयत्सु गच्छत्सु जङ्गमेषु प्राणिषु अन्तः मध्ये निहितं प्रजापतिना स्थापितम् । किमर्थम् । दर्शनार्थम् । किं च सर्वे देवाः समानमनस्काः समानप्रज्ञाश्च सन्तः एकं मुख्यं गन्तारं वा क्रतुं कर्मणां कर्तारं सम्यक् आभिमुख्येन विविधं प्राप्नुवन्ति सेवन्त इत्यर्थः । यद्वा । पतयत्सु गच्छत्सु प्राणिष्वन्तर्मध्ये हृदये मनो जविष्ठं मनसोऽप्यतिशयेन वेगयुक्तं ध्रुवं निश्चलं निर्विकल्पम् । तथा च वाजसनेयकं -- "अनेजदेकं मनसो जवीयः" (वा सं ४०।४) इति । ज्योतिर्ब्रह्म चैतन्यं निहितम् । न केनचित् स्थापितम् । "यो वेद निहितं गुहायां परमे व्योमन्" (तै आ ८।१) इति हि श्रूयते । किमर्थम् । दृशये दर्शनार्थम् । ज्ञानेन हि सर्वं जानन्ति । दीव्यन्तीति देवा इन्द्रियाणि । विश्वे सर्वे देवाः सर्वाणीन्द्रियाणि चक्षुराद्याः समनसो मनसा सह वर्तमानाः सकेताः सतेजस्काः सन्त एकमद्वितीयं क्रतुं सृष्ट्यादीनां कर्मणां कर्तारं विश्वनरात्मकं परमात्मानमभिलक्ष्य साधु सम्यक् वि यन्ति विविधं गच्छन्ति । देवा एव वेममभि वि यन्ति । आभिमुख्येन विविधमुपयन्ति । उपासत इत्यर्थः । तथा च श्रूयते -- "तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्" (बृ उ ४/४/१६) इति ।"

"(Adhibhūtam/adhidaivatam) The firm light called Vaiśvānara, which is subtler than the mind, is placed within the creatures by Prajāpati for the sake of the vision. And all the gods with common mind and common consciousness serve this one doer of actions. Or else:
(Adhyātmam) Within the creatures, i.e. in the heart, there is hidden a firm and independent light that is subtler than the mind. As the Vājasaneyi text says: "The unmoving one that is faster than the mind" (Iśa. Up. 4). The light is Brahman consciousness. It is not established by anyone, i.e. it is there by its own nature. As the Śruti says: "Whoever knows this that is hidden in the heart in the highest space" (Tai. Up. 2.1). The purpose of this light is to have the vision, because by this vision one knows everything. The senses are called Devas because they shine or because they go forth. So the senses along with the mind approach this One Doer from various directions. This Doer is the Vaiśvānara, the omnipresent Paramātman, who does various deeds such as creation, etc. Or the Devas worship Vaiśvānara. As it is said in the Śruti: "The Devas worship the Light of lights, the Immortal." (Br. Up. 4.4.16)."

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वि मे कर्णा पतयतो वि चक्षुर्वी३दं ज्योतिर्हृदय आहितं यत् ।
वि मे मनश्चरति दूरआधीः किं स्विद् वक्ष्यामि किमु नू मनिष्ये ॥६॥

vi me karṇā patayato vi cakṣurvī3daṃ jyotirhṛdaya āhitaṃ yat |
vi me manaścarati dūraādhīḥ kiṃ svid vakṣyāmi kimu nū maniṣye ||

"My ears fly forth, and my eyes fly forth striving to see this Light hidden within the heart. My mind wanders far in search of it, what shall I speak of, and what shall I think?"

(This verse almost appears modern in its candid description of the internal processes when the sage is in rapture of his vision of the Light, when he has lost himself in the One Consciousness, such that he is beyond speech and thought. The last phrase "किं स्विद् वक्ष्यामि किमु नू मनिष्ये - kim svid vakṣyāmi kimu nū maniṣye" is an exact paraphrase of "यतो वाचो निवर्तन्ते अप्राप्य मनसा सह - yato vāco nivartante aprāpya manasā saha", "From which speech and mind turn back, not having reached" of Taittirīya Upaniṣad.)

Sāyaṇa: "वैश्वानरं श्रोतुकामस्य मम कर्णौ वि पतयतः विविधं गच्छतः । श्रोतव्यानां तदीयगुणानां बहुत्वात् । तथा वैश्वानरं दिदृक्षमाणस्य मम चक्षुः इन्द्रियं वि पतयति विविधं गच्छति । द्रष्टव्यानां तदीयरूपाणां बहुत्वात् । तथा ज्योतिः प्रकाशकं हृदये हृदयपुण्डरीके आहितं निहितं यत् बुद्ध्याख्यं तत्त्वं इदमपि वि पतयति विविधं गच्छति वैश्वानरात्मानं ज्ञातुम् । अपि च दूरआधीः । दूरे विप्रकृष्टे विषय आधीराध्यानं यस्य तादृशम् । मे मदीयं मनः च वि चरति विविधं प्रवर्तते । एवमहमहमिकया सर्वेष्विन्द्रियेषु प्रवृत्तेषु किं स्वित् अहं वैश्वानरस्य रूपमिति वक्ष्यामि । किमु नु किमु खलु संप्रति मनिष्ये मनसा प्रपत्स्ये । वैश्वानरस्य गुणानामनन्तत्वात् मन्दप्रज्ञेन मया ज्ञातुं न शक्यत इत्यर्थः ।"

"Desirous of hearing Vaiśvānara, my ears go forth in different directions due to His infinite qualities to be heard. Desirous of seeing Him, my sight goes forth due to the infinite forms to be seen. The light established in the heart also strives to know the Vaiśvānara Ātman. Thus with all the senses striving to know Him, and since they fail, what can I say and what can I think about it? (i.e. He is beyond the senses, but I have already found Him as the immortal light within my heart)."

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विश्वे देवा अनमस्यन् भियानास्त्वामग्ने तमसि तस्थिवांसम् ।
वैश्वानरोऽवतूतये नोऽमर्त्योऽवतूतये नः ॥७॥

viśve devā anamasyan bhiyānāstvāmagne tamasi tasthivāṃsam |
vaiśvānaro'vatūtaye no'martyo'vatūtaye naḥ ||

"All the gods bowed down in fear in front of you, Agni, when you were hidden in the darkness. May Vaiśvānara protect us, may the Immortal One protect us."

This verse is quite clear and needs no explanation. However, there is a deep metaphysics associated with the "Agni hidden in the darkness", which I have discussed in detail in my Agni: Part 3 article.