Shloka 19

स्वकृतविचित्रयोनिषु विशन्निव हेतुतया तरतमतश्चकास्स्यनलवत् स्वकृतानुकृति: । अथ वितथास्वमूष्ववितथं तव धाम समं विरजधियोऽनुयन्त्यभिविपण्यव एकरसम् ॥ १९ ॥

sva-kṛta-vicitra-yoniṣu viśann iva hetutayā taratamataś cakāssy anala-vat sva-kṛtānukṛtiḥ atha vitathāsv amūṣv avitathāṁ tava dhāma samaṁ viraja-dhiyo ’nuyanty abhivipaṇyava eka-rasam

Seeming to enter, as the causal power, into the variegated species You have created, You impel the jīvas to act and reveal Yourself according to their higher and lower stations, just as fire appears differently according to the shape of what it burns. Therefore, those of spotless intelligence, free from attachment, realize Your undivided, unchanging Self as the enduring reality amid these impermanent forms of life.

sva-kṛta-vicitra-yoniṣuin the various wombs/embodiments created by oneself
sva-kṛta-vicitra-yoniṣu:
Adhikarana (अधिकरण)
TypeNoun
Rootsva (प्रातिपदिक) + kṛta (कृ धातु, क्त कृदन्त) + vicitra (प्रातिपदिक) + yoni (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी (7th/सप्तमी), बहुवचन; समासः—स्वकृताः (स्वेन कृताः) विचित्राः योनयः (locative plural)
viśanentering
viśan:
Karta (कर्ता)
TypeVerb
Rootviś (विश् धातु)
Formशतृ-प्रत्ययान्त वर्तमानकृदन्त (present active participle), पुंलिङ्ग, प्रथमा, एकवचन; ‘entering’
ivaas if
iva:
Sambandha (सम्बन्ध/उपमा)
TypeIndeclinable
Rootiva (अव्यय)
Formउपमा-अव्यय (particle of comparison)
hetutayāas the cause; causally
hetutayā:
Karana (करण)
TypeNoun
Roothetutā (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd/तृतीया), एकवचन; ‘as/with the status of a cause’
taratamataḥin graded degrees; progressively
taratamataḥ:
Adverbial (क्रियाविशेषण)
TypeIndeclinable
Roottaratama (प्रातिपदिक)
Formतसिल्-प्रत्ययान्त अव्यय (ablatival adverb) ‘by degrees/according to gradation’
cakāssiyou shine
cakāssi:
Kriya (क्रिया)
TypeVerb
Rootkās (कास् धातु)
Formलिट् (Perfect/लिट्), मध्यमपुरुष (2nd person), एकवचन; परस्मैपद; ‘you shine’
anala-vatlike fire
anala-vat:
Adverbial (उपमान)
TypeIndeclinable
Rootanala (प्रातिपदिक)
Formवत्-प्रत्ययान्त उपमान-अव्यय (comparative)
sva-kṛta-anukṛtiḥthe self-produced imitation/manifest form
sva-kṛta-anukṛtiḥ:
Karta (कर्ता)
TypeNoun
Rootsva (प्रातिपदिक) + kṛta (कृ धातु, क्त कृदन्त) + anukṛti (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; ‘self-made imitation/manifestation’
athathen
atha:
Discourse marker (सम्बन्ध)
TypeIndeclinable
Rootatha (अव्यय)
Formसमुच्चय/अनन्तर-अव्यय (then/now)
vitathāsuin the unreal (things)
vitathāsu:
Adhikarana (अधिकरण)
TypeAdjective
Rootvitathā (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी, बहुवचन; विशेषणम् (qualifying amūṣu)
amūṣuin those
amūṣu:
Adhikarana (अधिकरण)
TypeNoun
Rootadas (अदस् सर्वनाम-प्रातिपदिक)
Formसर्वनाम, सप्तमी, बहुवचन; ‘in those’
avitathamthe unfailing/true
avitatham:
Karma (कर्म)
TypeAdjective
Rootavitatha (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; विशेषणम् (qualifying dhāma)
tavayour
tava:
Shashthi-sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Roottvad (युष्मद् सर्वनाम-प्रातिपदिक)
Formषष्ठी (6th/षष्ठी), एकवचन; ‘of you/your’
dhāmaabode; splendor
dhāma:
Karma (कर्म)
TypeNoun
Rootdhāman (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; ‘abode/splendor’
samamequally
samam:
Adverbial (क्रियाविशेषण)
TypeIndeclinable
Rootsama (प्रातिपदिक)
Formअव्ययीभाव-प्रयोगवत् क्रियाविशेषण (adverbially: equally)
viraja-dhiyaḥthose of stainless intellect
viraja-dhiyaḥ:
Karta (कर्ता)
TypeNoun
Rootviraja (प्रातिपदिक) + dhī (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन; ‘stainless-minded (persons)’
anuyantithey follow; they pursue
anuyanti:
Kriya (क्रिया)
TypeVerb
Rootanu-yā (या धातु)
Formलट् (Present/लट्), प्रथमपुरुष (3rd person), बहुवचन; परस्मैपद; ‘they follow/attain’
abhivipaṇyavaḥhighly valuing (it)
abhivipaṇyavaḥ:
Karta (कर्ता)
TypeAdjective
Rootabhi-vipaṇya (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन; विशेषणम् (qualifying viraja-dhiyaḥ); ‘highly valuing/esteeming’
eka-rasamof one essence; uniform
eka-rasam:
Karma (कर्म)
TypeAdjective
Rooteka (प्रातिपदिक) + rasa (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषणम् (qualifying dhāma)

Hearing these prayers of the personified Vedas, in which the śrutis describe the Supersoul as entering countless varieties of material bodies, a critic may question how the Supreme can do this without becoming limited. Indeed, proponents of Advaita philosophy see no essential distinction between the Supreme Soul and His creation. In the impersonalists’ conception, the Absolute has inexplicably gotten itself entrapped by illusion and has thus become first a personal God and then the demigods, humans, animals, plants and finally matter. Śaṅkarācārya and his followers take great pains to cite Vedic evidence to support this theory of how illusion is imposed on the Absolute. But speaking for themselves, the Vedas here answer this objection and refuse to lend their authority to Māyāvāda impersonalism.

K
Kṛṣṇa

FAQs

It explains that the Lord appears within the many forms of life as the causal principle, pervading them like fire within its products, yet remains transcendental and unchanged.

The personified Vedas are speaking, praising the Supreme Lord to clarify that He is the real, uniform truth beyond the temporary world and the ultimate goal of spiritual pursuit.

By recognizing the temporary nature of worldly identities and cultivating a purified, passion-free understanding, one can steadily pursue the Lord’s unchanging reality through devotion and disciplined spiritual practice.