अव्यक्तप्रभवो ब्रह्मा शाश्वतो नित्य अव्यय:। तस्मान्मरीचि स्संजज्ञे मरीचे: काश्यप: सुत:
Meaning
Vasishta began: 'From the unmanifest, eternal, changeless Brahma sprang Marichi, and from Marichi came Kashyapa.'
Word-by-word (pada-artha)
| Word | Devanagari | Meaning | Grammatical role |
|---|---|---|---|
| avyakta-prabhavaḥ brahmā | अव्यक्त-प्रभवः ब्रह्मा | Brahma, whose origin is unmanifest | Nominative (x2) |
| śāśvataḥ nityaḥ avyayaḥ | शाश्वतः नित्यः अव्ययः | eternal, everlasting, unfailing | Nominative (x3) |
| tasmāt marīciḥ saṃjajñe | तस्मात् मरीचिः संजज्ञे | from him Marichi was born | Ablative / Nominative / Verb (perfect, middle) |
| marīceḥ kāśyapaḥ sutaḥ | मरीचेः काश्यपः सुतः | from Marichi, Kashyapa [was born as his] son | Genitive / Nominative / Nominative |
Scholar commentary
valmikiramayan.net Prose Commentary
Desiraju Hanumanta Rao's prose rendering with embedded explanatory notes
The source identifies the 'timeless, changeless, perishless' Unmanifest Brahma at the start of this genealogy as Vishnu himself, under the epithet avyakta, 'the Unprovable' -- unprovable because he cannot be established by ordinary means of knowledge like perception, inference, or scripture. It notes Ramayana has no place for a featureless, attributeless Absolute of pure non-dualism, since Valmiki's own opening question to Narada asks 'who possesses qualities,' making this a Brahma with qualities. It cites the same term, aakaasha, from three sources as a name for the Absolute: the Chandogya Upanishad ('that which makes names and forms is your innermost inner space, that alone is deathless'), the Taittiriya Upanishad ('who could sustain himself if this aakaasha did not exist'), and the Brahma Sutra ('the small aakaasha is the Absolute, per subsequent texts'). The three epithets -- timeless, changeless, perishless -- are explained as spanning even the vast cosmic units of years called para artha, since this Brahma, though itself derived from Vishnu, endures beyond even that scale without alteration.
1 of 16 traditions have commentary on this shloka. Traditions without a verse-specific commentary here are omitted rather than filled in.
Reference: 1.70.20 · Bāla Kāṇḍa