S a evam uktvā tu mahātmā visasarja jagatām.
“Having spoken thus, the great-souled one (Vyāsa) created the world.”
Structure
Saḥ evam uktvā tu mahātmā visasarja jagatām
Saḥ mahātmā evam uktvā tu jagatām visasarja
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Saḥ | Saḥ | pronoun | nominative · singular · masculine | he |
| evam | evam | indeclinable | — | thus |
| uktvā | uktvā | indeclinable | — | having spoken |
| tu | tu | indeclinable | — | indeed |
| mahātmā | mahātmā | noun | nominative · singular · masculine | great-souled one |
| visasarja | visasarja | verb | √srj · past · third | released |
| jagatām | jagatām | noun | genitive · plural · masculine | of the worlds |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'S a evam uktvā tu mahātmā visasarja jagatām,' suggests the non-dual nature of reality. According to Śaṅkarācārya, the 'mahātmā' referred to here is the Supreme Self, Brahman. The act of creation, 'visasarja jagatām,' implies the manifestation of the world from this ultimate reality. This supports the Advaita Vedānta view that the world is an illusion (māyā) and that the true essence of everything is Brahman. In his commentary on the Brahma Sutras, Shankara argues that the ultimate reality is pure consciousness, unchanging and untouched by the world of duality. This understanding is key to realizing the brahman-ātman identity, where the individual self (ātman) is seen as not separate from the universal Self (Brahman). Through this realization, one achieves liberation from the cycle of birth and death, underscoring the importance of understanding the non-dual nature of reality as hinted in this verse.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of the devotional relationship between the jīva (individual soul) and Īśvara (God). The 'mahātmā' here could be interpreted as a reference to the divine being, such as Vishnu, who, through his grace, brings about the creation of the world. Rāmānujācārya's Vishishtadvaita Vedanta philosophy emphasizes the personal relationship between the Lord and the souls, suggesting that the creation is an act of God's love for his devotees. Madhvācārya's Dvaita philosophy, on the other hand, highlights the real and eternal distinction between God and the individual souls, with God being the sole independent reality and the creator of the world. Both perspectives within the Vaiṣṇava tradition underscore the role of divine grace in creation and the ultimate dependence of the world on God, fostering a path of devotion and surrender to the divine will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of Neo-Vedanta, can be understood as a call to recognize the universal and divine within each individual. Swami Vivekānanda, in his lectures and writings, often emphasized the potential for human beings to realize their true nature, which is divine. The 'mahātmā' who 'visasarja jagatām' can be seen as a symbol of the human potential to create and manifest, akin to the divine. Sarvepalli Radhakrishnan, in his philosophical works, highlighted the importance of integrating the spiritual with the practical aspects of life, suggesting that the realization of the divine within is not merely a personal achievement but has implications for how we live in the world. This verse, from a Neo-Vedānta perspective, encourages individuals to tap into their inner resources, strive for self-realization, and contribute positively to the world, echoing the universal and practical application of spiritual principles in contemporary life.