tataḥ pravṛtto janayat prajāpatīnāṃ patir maricīnām atha rājarṣīṇām
“Then the Lord of Prajapatis, who is the protector of Maricis and royal sages, set forth.”
Structure
tataḥ pravṛtto janayaḥ prajāpatīnāṃ patiḥ marīcīnām atha rājarṣīṇām
patiḥ (lord) prajāpatīnāṃ (of Prajapatis) marīcīnām (of Maricas) atha (then) janayaḥ (was born) rājarṣīṇām (of royal sages) tataḥ (thereafter) pravṛtto (having begun)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | having begun, having started |
| janayaḥ | janayaḥ | verb | √jan · second person singular imperative · second | you generate, you produce |
| prajāpatīnāṃ | prajāpatīnāṃ | noun | genitive · plural · masculine | of the Prajāpatis |
| patiḥ | patiḥ | noun | nominative · singular · masculine | lord, master |
| marīcīnām | marīcīnām | noun | genitive · plural · masculine | of Marīcis |
| atha | atha | indeclinable | — | and, then |
| rājarṣīṇām | rājarṣīṇām | noun | genitive · plural · masculine | of the royal sages |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the phrase 'prajāpatīnāṃ patiḥ' refers to the ultimate reality, Brahman, who is the lord of all creatures. Shankara's commentary on the Brahma Sutras (1.2.14) clarifies that the term 'pati' signifies the ruler or controller, implying that Brahman is the essence governing all. The mention of 'marīcīnām' and 'rājarṣīṇām' underscores the all-encompassing nature of this lordship, extending to both the cosmic forces (Marīci, a sage and mind-born son of Brahma) and the earthly sages. This points to the non-dual reality where the distinctions between the individual self (ātman) and the universal self (Brahman) are eventually sublated, emphasizing the brahman-ātman identity. Shankara's reasoning on related passages, such as the Taittiriya Upanishad (2.1.1), supports this interpretation, where he explains that the knowledge of Brahman is the knowledge of one's own self, leading to liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the role of the Lord as the protector and sustainer of all beings. Rāmānujācārya, in his commentary on the Brahmasutras (1.1.1), explains the concept of 'śeṣa-śeṣi-bhāva', where the jīva (individual soul) is the servant or dependent of the Īśvara (the Lord). The mention of 'prajāpatīnāṃ patiḥ' reinforces this relationship, showing that even the Prajapatis, who are the lords of creation, are under the lordship of the ultimate reality. Madhvācārya, in his Anuvyākhyāna, further emphasizes the dependence of all beings on the Lord, stating that the existence and preservation of all entities, from the smallest to the largest, are due to the will of the Lord. This verse, therefore, underscores the devotional relationship between the jīva and Īśvara, with the latter being the sole protector and sustainer of all.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The verse 'tataḥ pravṛtto janayat prajāpatīnāṃ patir marīcīnām atha rājarṣīṇām' offers profound insights into the nature of reality and our role within it. Swami Vivekānanda, in his lectures on the Bhakti Yoga, emphasizes the concept of service to humanity as a means to realize the divine within. The mention of 'prajāpatīnāṃ patiḥ' suggests a universal, all-encompassing lordship that extends beyond individual or sectarian boundaries. S. Rādhākrishnan, in his work 'The Hindu View of Life', elaborates on the concept of 'dharma', which is the universal principle governing human conduct. This verse, in the context of contemporary life, encourages us to recognize our interconnectedness and interdependence, and to strive for a sense of unity and service that transcends our individual and communal identities, fostering a more harmonious and compassionate world.