yatprāṇanaṃ ca dehānāṃ śarīrasya ca rocanā .
“Which is the life of bodies and the delight of the body.”
Structure
yat prāṇanaṃ ca dehānāṃ śarīrasya ca rocanā
yat (what) prāṇanaṃ (life-giving) ca (and) dehānāṃ (of bodies) śarīrasya (of the body) ca (and) rocanā (delightful)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yat | yat | pronoun | nominative · neuter · neuter | which |
| prāṇanaṃ | prāṇanaṃ | noun | nominative · singular · neuter | preservation, life |
| ca | ca | indeclinable | — | and |
| dehānāṃ | dehānāṃ | noun | genitive · plural · masculine | of bodies |
| śarīrasya | śarīrasya | noun | genitive · singular · masculine | of the body |
| ca | ca | indeclinable | — | and |
| rocanā | rocanā | noun | nominative · singular · masculine | delight, pleasure |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata underscores the essential non-dual nature of reality, where the life force (prāṇanaṃ) and the delight (rocanā) of all bodies (dehānāṃ) and the body (śarīrasya) are ultimately attributed to the singular, all-pervading Brahman. According to Shankara, the distinction between the individual self (jīva) and the ultimate reality (Brahman) is a product of ignorance (avidyā). The verse suggests that the animating principle and the source of joy in all physical forms are not separate entities but are, in fact, the manifestation of Brahman. Shankara's commentary on the Brahmasūtra (1.1.1) emphasizes the unity of Brahman and ātman, where the ultimate goal is to realize this non-dual identity. Thus, this verse points to the brahman-ātman identity, encouraging the seeker to look beyond the ephemeral physical realm and understand the eternal, unchanging essence that gives life and joy to all beings.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as affirming the dependance of all jīvas (individual selves) on Īśvara (the Lord). Rāmānujācārya, in his Sri Bhashya, interprets the relationship between the jīva and Īśvara as one of inseparable dependence, where the jīva's existence and delight are derived from Īśvara. This verse highlights the role of Īśvara as the giver of life (prāṇanaṃ) and joy (rocanā) to all bodies. Madhvācārya, with his emphasis on the difference (bheda) between the Lord and the individual selves, would still acknowledge the Lord's central role in animating and delighting all beings. For both Rāmānujācārya and Madhvācārya, this verse underscores the devotional path, where recognizing one's dependence on the Lord leads to a deeper relationship of love and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the Vedanta philosophy, emphasized the universal and practical applications of such verses. He would interpret this verse as pointing to the inherent unity of all existence, where the life force and joy are not limited to individual beings but are part of a universal consciousness. Vivekananda, in his speech 'The Real and the Apparent Man', talks about the need to look beyond the external, ephemeral aspects of human existence and to seek the eternal, unchanging reality within. Similarly, S. Radhakrishnan, in his book 'The Hindu View of Life', discusses the concept of the universal self that underlies all individual selves, suggesting that true joy and fulfillment come from realizing this universal essence. This verse, therefore, encourages a contemporary reading that emphasizes the interconnectedness of all life and the pursuit of a deeper, spiritual understanding of our existence.