tayoḥ sṛṣṭvā tad brahma prapādayati . tato janāyate atra tasya jīvaḥ svāhā .
“Having created these, Brahman causes (the world) to come into being; then in this (world) its life (or soul) is born.”
Structure
tayoḥ sṛṣṭvā tad brahma prapādayati tato janāyate atra tasya jīvaḥ svāhā
Tad brahma (that Brahman) sṛṣṭvā (having created) tayoḥ (from them) prapādayati (produces), tato (then) atra (here) tasya (of that) jīvaḥ (the living being) janāyate (is born) svāhā (oblation)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tayoḥ | tayoḥ | pronoun | genitive or ablative dual · dual · masculine or neuter | |
| sṛṣṭvā | sṛṣṭvā | indeclinable | — | having created |
| tad | tad | pronoun | accusative singular · singular · neuter | |
| brahma | brahma | noun | accusative singular · singular · neuter | Brahman |
| prapādayati | prapādayati | verb | √pāday · present · third | causes to drink |
| tato | tato | indeclinable | — | then |
| janāyate | janāyate | verb | √jan · present passive or middle · third | is born |
| atra | atra | indeclinable | — | there |
| tasya | tasya | pronoun | genitive singular · singular · masculine or neuter | of that |
| jīvaḥ | jīvaḥ | noun | nominative singular · singular · masculine | the living being |
| svāhā | svāhā | indeclinable | — | an oblation or an expression of offering |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, Shankara's non-dual reading becomes apparent as he interprets 'tayoḥ sṛṣṭvā' to mean the creation of the universe by Brahman, which is not a separate entity but the ultimate reality itself. The phrase 'tad brahma prapādayati' suggests that Brahman is the cause of the universe's manifestation, implying a seamless, undivided process. Shankara's reasoning, as seen in his commentary on the Brahmasūtra (1.1.5), emphasizes that the distinction between the individual self (jīva) and the absolute (Brahman) is illusory. This verse, in pointing to the birth of the jīva within the world created by Brahman, underscores the Advaitic notion that the jīva is ultimately not separate from Brahman. The identity of Brahman and ātman (individual self) is thus intimated, supporting the central Advaita Vedānta doctrine of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord), emphasizing devotion and the dependence of the jīva on Īśvara. Rāmānujācārya, in his Śrībhāṣya (commentary on the Brahmasūtra), interprets the creation of the world as an act of divine grace, where Brahman, as the personal God, creates the universe for the sake of the jīvas' liberation. The phrase 'tasya jīvaḥ svāhā' suggests the jīva's existence is an offering to or a part of the divine plan, underscoring the Vaiṣṇava theme of the jīva's servitorship to Īśvara. Madhvācārya's Dvaita Vedānta, while differing in its emphasis on the real distinction between the jīva and Īśvara, also views the creation as a loving act of God towards His devotees, highlighting the devotional aspect of this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda saw this verse as an expression of the unity and interdependence of all existence, emphasizing the practical application of Vedāntic principles in everyday life. In his lectures, such as 'The Complete Works of Swami Vivekananda', he often spoke of the universal energy or Brahman that underlies all creation, urging individuals to realize their inherent divinity and connection to this cosmic force. The verse, in its depiction of the birth of the jīva within the world created by Brahman, is seen as a call to self-realization and the understanding that one's true nature is a spark of the divine. S. Radhakrishnan, in his philosophy, further elaborates on this, suggesting that the recognition of the Brahman-ātman identity leads to a life of compassion, service, and harmony with the world, making this verse a guiding principle for contemporary life and global understanding.