sa eṣa etena mahāntaena puruṣeṇa nātipravartate nānuparivartate tasmādviṣvāṅvyaktaḥ ।
“He does not move or change much, and from Him everything is manifested.”
Structure
sa eṣa etena mahāntaena puruṣeṇa na ati-pravartate na anu-parivartate tasmāt viṣvāṅ vyaktaḥ
sa eṣa (this) mahāntaena puruṣeṇa (with the great Person) etena (in this manner) na ati-pravartate (does not excessively move) na anu-parivartate (nor does He turn back) tasmāt (from that) viṣvāṅ (being omnipresent) vyaktaḥ (He is manifested)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sa | sa | pronoun | nominative · singular · masculine | that |
| eṣa | eṣa | pronoun | nominative · singular · masculine | this |
| etena | etena | pronoun | instrumental · singular · masculine | with this |
| mahāntaena | mahāntaena | adjective | — | with the great one |
| purūṣeṇa | purūṣeṇa | noun | instrumental · singular · masculine | with the man/Puruṣa |
| na | na | indeclinable | — | not |
| ati-pravartate | ati-pravartate | verb | √vart · present · third | he does not exceedingly move/act |
| na | na | indeclinable | — | not |
| anu-parivartate | anu-parivartate | verb | √vart · present · third | he does not move around/ change |
| tasmāt | tasmāt | pronoun | ablative · singular · masculine/neuter | from that |
| viṣvāṅ | viṣvāṅ | indeclinable | — | in every limb/part |
| vyaktaḥ | vyaktaḥ | adjective | — | manifest |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Chāndogyopaniṣad, emphasizes that the phrase 'nātipravartate nānuparivartate' underscores the unchanging and immutable nature of Brahman. The fact that everything is manifested from Him without causing any change in His essence points to the identity of Brahman and Ātman. Shankara reasons that just as the sky appears to change due to the clouds but remains unchanged, similarly, the ultimate reality appears to manifest as the world without undergoing any alteration. This verse, therefore, supports the Advaita Vedānta notion of the illusoriness of the world and the singular, unchanging nature of the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted to highlight the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary, suggests that the phrase 'tasmādviṣvāṅ vyaktaḥ' indicates that the Lord is the source of all manifestations. The unchanged and unchanging nature of the Lord, despite being the source of all, emphasizes His transcendence and sovereignty. The verse, according to Rāmānuja, underscores the dependance of the jīva on Īśvara and the need for devotion and surrender to realize one's true nature and relationship with the divine. Madhvācārya, with his emphasis on the difference between the Lord and the individual souls, would likely interpret this verse as reinforcing the distinction between the unchanging, independent Lord and the changing, dependent souls.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a call to recognize the universal and eternal within us. Swami Vivekananda, in his lectures, often emphasized the importance of realizing the unchanging essence within, which is beyond the ephemeral changes of the external world. The idea that everything is manifested from this unchanging reality points to the potential within each individual to realize their true nature and express it in the world. S. Radhakrishnan, in his philosophical writings, would likely interpret this verse as underscoring the concept of the universal Self, which is the source and essence of all existence. This understanding can be applied in contemporary life by fostering a sense of unity, compassion, and responsibility towards all, recognizing that we are all manifestations of the same unchanging reality.