SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
sahayagyai: prajA: srushtvA purOvAcha prajApathi: |
anEna prasavishyadhvam Esha vO’sthvishta kAmadhuk ||
word-by-word meaning
prajApathi – paramAthmA who is sarvESvara
purA – in the beginning of creation
yagyai: saha – with yagyas (sacrifices) (which are meant for his worship))
prajA: – creatures
srushtvA – created
uvAcha – said (as follows)
“anEna – by these sacrifices
prasavishyadhvam – multiply (become abundant)
Esha: – This sacrifice
va: – on you
ishta kAma dhuk – bestow mOksha and that which is prerequisite for mOksha
asthu – let it”
Simple Translation
In the beginning of creation, paramAthmA who is sarvESvara created all creatures with the yagyas (sacrifices) (which are meant for his worship)) and said (as follows) “multiply (become abundant) by these sacrifices; let this sacrifice bestow mOksha and that which is prerequisite for mOksha on you”.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Creating beings along with Yajñas [3. ‘Tasmād Yajñāt sarva hutaḥ’ Tait: Up:. Purusha-sūkta, 9-10.], Prajāpat i[4. A term generally applied to the four-faced Brahmā, the lord commissioned to create his own single system in the vast kosmos, viz: the Brahmānda. It is also applied to Prajāpatis, the sons of Brahmā. But here it signifies God Himself, the Universal Creator, the Mahā Vishṇu, whose 70th and 199th name it is. Vishṇu-purāṇa says: ‘Kartu-kāmaḥ prajāpatiḥ.’] spoke (thus) in the past:- “With this, multiply; verily it is all-desire-giver (kāmadhuk).”‘
As declared in the Śruti:-
‘The Lord of the Universe’ (Patim viśvasya )[5. Tait: Up: Nārāyaṇam. VI-II.] etc., the term Prajāpati is an unrestricted designation of Nārāyaṇa [6. The import of this most Holy Name has already been noted as: The “All-Comprehending”, the 246th name of God (vide, footnote, p.2. Yogi Parthasārāthy Aiyangār’s Hinduism. It is the 246th name of Vishṇu. Read (1) Tait: Up: Nārāyaṇam VI. (2) Atharva-Śikha, Nārāyaṇam; (3) Mahopanishat-I; (4) Subāl-opanishat 6, and many other Upanishats.], the Lord of all, the Creator of the Universe, the Soul of the Universe (viśvātmā[7. The 227th name of God.]), and the Supreme Resource (Parāyaṇa[8. The 592nd name of God. He from whom all yama, niyama, etc., are obtained. He from whom all bhakti qualifications referred to in Bh: Gī. XI-54, XVIII-53, 54, are derived.]).
In the past, this Prajāpati, -the Bhagavān[9. Epithetic for God… ‘Bha’ implies the Cherisher and Supporter of the Universe, ‘Ga’ implies, the Leader, Impeller or Creator. ‘Bhaga’ indicates the six properties, dominion, might, glory, splendour, wisdom and dispassion. ‘Va’ implies that the Spirit dwells in all, and all dwell in It. Bhagavān is He Who has the 6 chief attributes, described earlier in the Introduction to Chapter 1. Vide Vishṇu Purāṇa VI-5, 79: ‘Jñana-śakti-balaiśvarya-vīrya-tejāmsy-aśeshataḥ’, etc.],-intently reflected, at the time of creation, on the entities (chit), entangled in matter (a-chit) from an immemorial past. They were destitute of a name, of a form and of a distinction (one from the other), and embosomed in Him. They were fit for fulfilling great aims, but were lying latent like inert or unintelligent substances.
Prajāpati, out of infinite mercy, looked on them, and wishing to work out their deliverance, created them (or projected them into manifestation). With them He inaugurated the institution of Yajñas, so that they may worship Him thereby. And He spoke thus:-
‘By this (yajña), multiply yourselves (ātmās)’ (iii-10). And ‘let it grant you or fulfil for you, your highest ambition, viz., moksha, and all the rest of lower ambitions, helpful to moksha.’
How does this happen? (It is explained):-
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