Ayaṃ yaḥ pūrvo janitā purā tribhuvanānāṃ / Vidātā nūnam imāṃ prajām
“He who was the earlier born creator of the three worlds, He surely created this people.”
Structure
Ayaṃ yaḥ pūrvaḥ janitā purā tribhuvanānāṃ vidhātā nūnam imām prajām
Ayaṃ (this) pūrvaḥ (previous/existing) janitā (creator) yaḥ (who) purā (formerly) tribhuvanānāṃ (of the three worlds) vidhātā (maker) nūnam (now/ certainly) imām (this) prajām (creation/ progeny)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Ayaṃ | Ayaṃ | pronoun | nominative · singular · masculine | this |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| pūrvaḥ | pūrvaḥ | adjective | — | previous, earlier |
| janitā | janitā | noun | nominative · singular · masculine | creator, father |
| purā | purā | indeclinable | — | formerly, in the past |
| tribhuvanānāṃ | tribhuvanānāṃ | noun | genitive · plural · masculine | of the three worlds |
| vidhātā | vidhātā | noun | nominative · singular · masculine | creator, ordainer |
| nūnam | nūnam | indeclinable | — | now, at present |
| imām | imām | pronoun | accusative · singular · feminine | this |
| prajaām | prajaām | noun | accusative · singular · feminine | creation, offspring |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Brahma Sutras, interprets 'janitā' as the creator who is beyond human comprehension, hinting at the ultimate reality, Brahman. The phrase 'vidhātā nūnam imāṃ prajām' suggests that this creator is not just a distant deity but the essence that pervades all existence, including human beings. This reading underscores the identity of Brahman and Ātman, where the ultimate creator is none other than the Self within. Shankara's reasoning emphasizes the unity of all beings, dissolving the distinctions between the creator, the creation, and the individual self, pointing towards the realization of one's true nature as Brahman. This non-dual interpretation of the verse encourages a deep introspection into the nature of reality and self, guiding towards the path of self-realization and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse through the lens of bhakti, or devotion. Rāmānujācārya, in his commentary on the Brahma Sutras, sees 'ayaṃ yaḥ pūrvo janitā' as referring to the Supreme Lord, Viṣṇu, who is the primal creator of the universe. The emphasis here is on the loving relationship between the Lord (Īśvara) and the individual souls (jīvas), with 'vidhātā nūnam imāṃ prajām' indicating the Lord's benevolence in creating beings for His own joy and to provide them with the opportunity to realize their intrinsic relationship with Him. This devotional reading underscores the dependence of the jīva on Īśvara, encouraging a path of surrender and devotion as the means to achieve spiritual liberation and bliss. The verse is seen as a call to recognize and revere the Supreme Being, who is both the creator and the beloved of all souls.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical applications of Vedantic principles. Regarding this verse, he would likely focus on its message of unity and the inherent divinity in all creation. 'Ayaṃ yaḥ pūrvo janitā purā tribhuvanānāṃ' suggests a single, unifying source of all existence, pointing to the interconnectedness of all beings and the universe. Vivekānanda might interpret 'vidhātā nūnam imāṃ prajām' as an affirmation of the potential within each individual to realize this unity and to contribute positively to the world. This reading encourages a sense of responsibility and service towards all living beings, seeing them as manifestations of the same ultimate reality. In contemporary life, this verse can inspire a global vision of harmony, cooperation, and mutual respect, bridging the divides between different cultures and belief systems by highlighting the common spiritual heritage of humanity.