tatsṛṣṭvā tadeva-anusṛṣṭvā tadanusṛṣṭvā tadeva-acchriyāt । tac-chreyaḥ kataramiti tad-viṣṇoḥ paramam brahmā .
“Having created it, He Himself projected it; having projected it, He Himself entered into it; from that (resulted) the best, what is that best, then that is the Supreme Brahman of Viṣṇu.”
Structure
tat sṛṣṭvā tadeva anusṛṣṭvā tadanusṛṣṭvā tadeva acchriyāt tac chreyaḥ kataram iti tad viṣṇoḥ paramam brahmā
tat sṛṣṭvā (having created that) tadeva (that very thing) anusṛṣṭvā (having projected) tadanusṛṣṭvā (and having created again) tadeva (that) acchriyāt (from) tac (that) chreyaḥ (better) kataram (which) iti (thus) tad (that) viṣṇoḥ (of Vishnu) paramam (supreme) brahmā (Brahman)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| sṛṣṭvā | sṛṣṭvā | verb | √sṛj · past participle · third | having created |
| tadeva | tadeva | pronoun | accusative · neuter singular · neuter | that very |
| anusṛṣṭvā | anusṛṣṭvā | verb | √sṛj · past participle · third | having created again |
| tadanusṛṣṭvā | tadanusṛṣṭvā | verb | √sṛj · past participle · third | and having created again |
| tadeva | tadeva | pronoun | accusative · neuter singular · neuter | that very |
| acchriyāt | acchriyāt | verb | √kṛ · optative · third | may he make |
| tac | tac | pronoun | nominative · neuter singular · neuter | that |
| chreyaḥ | śreyaḥ | noun | nominative · neuter singular · neuter | better |
| kataram | kataram | interrogative pronoun | — | which |
| iti | iti | indeclinable | — | thus |
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| viṣṇoḥ | viṣṇoḥ | noun | genitive · singular · masculine | of Viṣṇu |
| paramam | paramam | adjective | — | supreme |
| brahmā | brahmā | noun | nominative · masculine singular · masculine | Brahman |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality. Shankara, in his commentary on the Kaṭhopaniṣad, emphasizes that the creation, projection, and entry into the universe by the Supreme Consciousness is not an act of a separate entity but an expression of its own inherent nature. The phrase 'tadeva-anusṛṣṭvā' (having projected it, He Himself) underscores the identity of the creator and the creation, pointing towards the ultimate reality that is beyond duality. This verse, according to Shankara, highlights the concept of 'brahman-ātman identity', where the individual self (ātman) is essentially the same as the universal self (Brahman). The process of creation is a metaphor for the unfolding of this non-dual consciousness, reinforcing the message of unity and the illusoriness of separation between the individual and the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya interprets this verse in the context of the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara), Viṣṇu. The act of creation and entry into the world signifies the benevolence and omnipresence of Viṣṇu. The phrase 'tac-chreyaḥ kataram iti' (what is that best) is seen as an inquiry into the nature of the ultimate good or the highest reality, which Rāmānuja identifies as the realization of one's dependence on and devotion to Viṣṇu. This verse, for Rāmānuja, underscores the importance of bhakti (devotion) as the means to experience the loving grace of Viṣṇu and to attain liberation. The emphasis is on the personal relationship between the jīva and Īśvara, with the ultimate goal being the attainment of prema (love) for the Supreme, which is considered the highest state of being.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan interpret this verse in a universal and practical light. For them, the creation and projection signify the dynamic and evolutionary nature of the universe and human consciousness. The 'best' referred to in 'tac-chreyaḥ kataram iti' is seen as the realization of one's higher potential, the unfolding of which is the highest achievement of human life. Vivekānanda, in his lectures, often emphasized the need for self-realization and the service to humanity as a path to achieving this 'best'. Radhakrishnan, drawing from this verse, highlights the importance of understanding and experiencing the unity of all existence, beyond the confines of individual egos and sectarian beliefs. This verse, in the neo-Vedāntic perspective, becomes a call to action, encouraging individuals to seek the ultimate reality within themselves and to live a life of service, compassion, and unity, reflecting the universal and eternal principles of Vedānta.