prahlādenācyuteścaiva kṛtaṁ sma sumahatvibhūt. tad idaṁ tṛtīyaṁ me gītā-śrīmad-udāhṛtam.
“This third divine song was spoken by Prahlada and Acyuta, and it indeed manifested as a very great splendor.”
Structure
prahlādena acyuteś ca eva kṛtam sma sumaḥat vibhūt tad idam tṛtīyam me gītā śrīmat udāhṛtam
prahlādena (by Prahlāda) acyuteś (of the unchangeable one) ca (and) eva (certainly) kṛtam (done) sma (was) sumahaṭ (very great) vibhūt (manifestation) tad (that) idam (this) tṛtīyam (third) me (my) gītā (song) śrīmat (auspicious) udāhṛtam (described)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| prahlādena | prahlādena | noun | instrumental · singular · masculine | by Prahlada |
| acyuteś | acyutaś | noun | instrumental · singular · masculine | by Acyuta (Krishna) |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed, surely |
| kṛtam | kṛtam | verb | √kṛ · past participle · third | was made |
| sma | sma | indeclinable | — | used to, would |
| sumahat | sumahat | compound | karmadhāraya · "su-mahat" | very great |
| vibhūt | vibhūt | noun | nominative · singular · neuter | manifestation, creation |
| tad | tad | pronoun | nominative · singular · neuter | that |
| idam | idam | pronoun | nominative · singular · neuter | this |
| tṛtīyam | tṛtīyam | noun | nominative · singular · neuter | third |
| me | me | pronoun | dative · singular · masculine | to me |
| gītā | gītā | noun | nominative · singular · feminine | song, Gita |
| śrīmat | śrīmat | adjective | — | auspicious, glorious |
| udāhṛtam | udāhṛtam | verb | √udāhṛ · past participle · third | has been cited, mentioned |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In interpreting this verse, Śaṅkarācārya would likely emphasize the non-dual reading of 'prahlādenācyuteścaiva kṛtaṁ sma sumahatvibhūt' to underscore the ultimate reality of Brahman. For Śaṅkara, Prahlada and Acyuta represent the individual self (jīva) and the supreme self (paramātman), respectively. Their 'great splendor' signifies the realization of their essential non-difference, illustrating the concept of brahman-ātman identity. This verse, in the context of the Bhagavad Gītā, points towards the ultimate goal of self-realization, where the distinction between the individual and the divine dissolves, reflecting Śaṅkara's commentary on the Upaniṣads and the Gītā, which consistently advocate for the unity and indivisibility of the ultimate reality. Thus, this verse supports the Advaita perspective that the ultimate truth is the non-dual Brahman, and all distinctions, including those between Prahlada and Acyuta, are transcended in the state of Self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of Rāmānujācārya or Madhvācārya, views this verse as a celebration of the loving interaction between the devotee (jīva) and the Lord (Īśvara). Prahlada, a paradigmatic devotee, and Acyuta (a name for Viṣṇu), exemplify this relationship. The phrase 'prahlādenācyuteścaiva kṛtaṁ sma sumahatvibhūt' highlights the mutual love and dependence, emphasizing that even the greatest of divine feats ('sumahatvibhūt') are achieved through the grace of the Lord and the devotion of the soul. Rāmānuja, in his Bhagavad Gītā Bhāṣya, would interpret this verse as underscoring the importance of bhakti (devotion) in achieving spiritual liberation, illustrating how the Lord's grace ('acarya krpa') facilitates the jīva's journey towards mokṣa. This verse, in the Vaiṣṇava perspective, thus reinforces the concept of viśiṣṭādvaita (qualified non-dualism), where the distinction between the Lord and the devotee is real but also transcended by their loving relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, would interpret this verse in the context of universal practical application and contemporary relevance. For Vivekānanda, 'prahlādenācyuteścaiva kṛtaṁ sma sumahatvibhūt' illustrates the potential inherent in every individual to achieve greatness through devotion and the realization of the divine within. This is akin to his concept of 'man-making education,' where the goal is to unleash human potential to its fullest. Rādhākrishnan, meanwhile, might view this verse as a symbol of the harmonization of the human and the divine, emphasizing the universal message of the Gītā that transcends sectarian boundaries. In his writings, Rādhākrishnan often highlighted the importance of realizing the divine in every being, echoing the Gītā's emphasis on the immanence of the divine. This verse, therefore, serves as a reminder of the universal and eternal principles of spirituality that guide human endeavor towards excellence and self-realization, applicable across cultures and time.