tatsṛṣṭvā tadevaānusṛjya tadanusṛṣṭamanusṛjyate । tattatsṛṣyate punaḥ ।
“Having created it, He indeed destroys it; having destroyed it, He creates it again; it is created and destroyed, again and again.”
Structure
tat sṛṣṭvā tat eva ānusṛjya tat anusṛṣṭam anusṛjyate tat tat sṛṣyate punaḥ
tat sṛṣṭvā (having created that) eva (indeed) tat (that) ānusṛjya (destroying) tat (that) anusṛṣṭam (destroyed) anusṛjyate (is created again) tat (that) tat (that) sṛṣyate (is created) punaḥ (again)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| sṛṣṭvā | sṛṣṭvā | indeclinable | — | having created |
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| eva | eva | indeclinable | — | indeed |
| ānusṛjya | ānusṛjya | indeclinable | — | having sent forth |
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| anusṛṣṭam | anusṛṣṭam | verb | √sṛj · past participle · third | was sent forth |
| anusṛjyate | anusṛjyate | verb | √sṛj · present passive · third | is sent forth |
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| sṛṣyate | sṛṣyate | verb | √sṛj · present passive · third | is created |
| punaḥ | punaḥ | indeclinable | — | again |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Kaṭhopaniṣad underscores the non-dual nature of reality, pointing to the ultimate identity of Brahman and Ātman. Shankara, in his commentary on this Upaniṣad, emphasizes that the creation and destruction spoken of here are not literal but rather symbolic of the cyclical nature of illusion (māyā) that veils the true, unchanging essence of Brahman. The creation (sṛṣṭi) and destruction (pralaya) are part of the worldly cycle, but from the perspective of the absolute, they are merely manifestations of the one, unchanging reality. This verse thus supports the Advaita doctrine that all differentiation, including the distinctions between creator, creation, and destroyer, are ultimately illusory. Shankara's reasoning on this and related passages always points towards the oneness of existence and the illusory nature of duality, encouraging the seeker to look beyond the ephemeral cycles of creation and destruction to realize the eternal, unchanged Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava philosophy, this verse highlights the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, for instance, would interpret the cyclical creation and destruction as an expression of God's sovereignty and the dependent nature of the universe and its souls. The act of creation (sṛṣṭi) signifies the Lord's gracious will to manifest the world, while destruction (pralaya) represents the withdrawal of this manifestation back into Himself, only to recreate again. This cycle underscores the dependence of the universe on God and points to the path of devotion (bhakti) as the means to understand and connect with this divine will. Madhvācārya, emphasizing the difference between the Lord and the souls, would see this verse as affirming the Lord's absolute control over creation and the beginningless (anādi) nature of the souls, which are distinct from but dependent on Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Kaṭhopaniṣad, when seen through the lens of Neo-Vedānta, offers profound insights into the nature of reality and our place within it. Swami Vivekānanda, emphasizing the practical application of Vedāntic principles, would encourage us to see the cycles of creation and destruction as symbolic of the eternal flux in life. He would advise us to find the changeless within the changing, to seek the permanent amidst the impermanent. This verse, in a modern context, speaks to the universal human experience of change and flux, encouraging a deeper reflection on what truly endures. S. Radhakrishnan, known for synthesizing traditional Vedānta with modern thought, would likely interpret this verse as an invitation to embrace the dynamic nature of life and the universe, underscoring the interconnectedness of all existence and the call to find harmony within this grand symphony of creation and destruction.