lobhād jayante katīva sṛṣṭāḥ paśya me brahmaṇaḥ sṛjataam . vāyur varṣaṁ yajño janma yataḥ pṛthivyā rasa accha .
“Behold, how many beings are created from greed, O Brahman, originating from the creation of Me; and also see how the wind, rain, and yajña are produced from the earth and its juices.”
Structure
lobhāt jayante katīva sṛṣṭāḥ paśya me brahmaṇaḥ sṛjataam vāyur varṣaṁ yajñaḥ janma yataḥ pṛthivyāḥ rasaḥ ca
paśya (behold) me (my) brahmaṇaḥ (creation) sṛjataam (of the creator) katīva (how many) sṛṣṭāḥ (creatures) lobhāt (from greed) jayante (are born) vāyuḥ (air) varṣaṁ (rain) yajñaḥ (sacrifices) yataḥ (from which) pṛthivyāḥ (of the earth) rasaḥ (moisture) ca (and) janma (birth)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| lobhāt | lobhāt | indeclinable | — | out of greed |
| jayante | jayante | verb | √ji · laṭ · third | are born |
| katīva | katīva | indeclinable | — | how many |
| sṛṣṭāḥ | sṛṣṭāḥ | noun | nominative · plural · masculine | creatures |
| paśya | paśya | verb | √paś · laṭ · second | see |
| me | me | pronoun | dative · singular | to me |
| brahmaṇaḥ | brahmaṇaḥ | noun | genitive · singular · masculine | of Brahma |
| sṛjataam | sṛjataam | verb | √sṛj · liṅ · third | may create |
| vāyur | vāyur | noun | nominative · singular · masculine | the wind |
| varṣaṁ | varṣaṁ | noun | accusative · singular · neuter | rain |
| yajñaḥ | yajñaḥ | noun | nominative · singular · masculine | the sacrifice |
| janma | janma | noun | nominative · singular · neuter | birth |
| yataḥ | yataḥ | indeclinable | — | from which |
| pṛthivyāḥ | pṛthivyāḥ | noun | genitive · singular · feminine | of the earth |
| rasaḥ | rasaḥ | noun | nominative · singular · masculine | the juice |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, BG 3.15, underscores the non-dual nature of reality by tracing creation back to the ultimate source, Brahman. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, notes that the phrase 'lobhād jayante katīva sṛṣṭāḥ' implies that creation, born out of desires or attachments, is a manifestation of the one unchanging Brahman. The subsequent mention of wind, rain, yajña, and the earth's juices as originating from Brahman highlights the interconnectedness of all phenomena, pointing towards the ultimate reality that underlies all diversities. Shakara's reasoning, as evident in his Brahma Sutra Bhashya, emphasizes the concept of 'mithyā' or the apparent nature of the world, suggesting that the creation described here is a superimposition on the real, unchanging Brahman, thus reiterating the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava interpretation, this verse from the Bhagavad Gītā is seen as highlighting the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, interprets the creation emerging from 'lobhāt' as a reference to the intrinsic desire of the Lord to create, which leads to the manifestation of the universe. The jīvas, being parts of the Lord, are involved in this creation, driven by their own desires. The mention of natural elements and yajña signifies the Lord's grace in providing means for the liberation of jīvas through devotion and worship. Madhvācārya, with his emphasis on difference (bheda), would see this verse as underscoring the distinct yet dependent relationship between the jīvas and Īśvara, where creation serves as a backdrop for the jīvas' journey towards Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda viewed this verse as emblematic of the universal principles underlying creation and human society. In his lectures, he often emphasized the practical application of spiritual truths, suggesting that desires (lobhāt) can be both creative and destructive. The harmony in nature, as implied by the elements and yajña in this verse, reflects the balance that humans should strive for in their lives. Vivekānanda, in his book 'The Complete Works of Swami Vivekananda', discusses the importance of recognizing the divine in every aspect of life, including nature and human endeavors, echoing the sentiment of this verse. Similarly, S. Rādhākrishnan, in his philosophical works, highlighted the relevance of such verses in contemporary life, arguing for a holistic understanding of the world that integrates spiritual insights with practical wisdom, thereby fostering a more compassionate and balanced human society.