SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
saha-yajñāḥ prajāḥ sṛṣṭvā
purovāca prajāpatiḥ
anena prasaviṣyadhvam
eṣa vo ’stv iṣṭa-kāma-dhuk
‘Creating beings along with Yajñas[3. ‘Tasmād Yajñāt sarva hutaḥ’ Tait: Up:. Purusha-sūkta, 9-10.], Prajāpati[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 dwells in It. Bhagavān is He Who has the 6 chief attributes, described earlier in the Proem 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 spake 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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