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Pravritti is explained by both Sankara and Sreedhara as Chesta, i.e., movements or acts. Mr. Davies is, I think, not correct in taking it to mean "evolved or developed form." Kala here is death. Mr. Davies renders it Time, following some other translators. Then again, Mr. Davies commits a ludicrous blunder in rendering Rite twam as "Except thee."
When they have rejected the external characteristics the leaves, the branches, etc. and agreed that the SAP is the essence, then the father says, "TAT TWAM ASI THAT thou art." He gives his son a crystal of salt, and asks him what is the essence of that. The son is puzzled. Clearly neither the form nor the transparent quality are essential. The father says, "Put the crystal in water."
Then when it is melted he says, "Where is the crystal?" The son replies, "I do not know." "Dip your finger in the bowl," says the father, "and taste." Then Svetaketu dips here and there, and everywhere there is a salt flavor. They agree that THAT is the essence of salt; and the father says again, "TAt twam asi." I am of course neither defending nor criticizing the scientific attitude here adopted.
Davies renders it resplendent; but Telang renders it "deity." See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate in contra-distinction to Ekastham. This is scarcely correct. Verse 21 is read differently. For Twam Surasangha, some texts read twa-Asurasanghas. Then again for Stuvanti in the second line some read Vikshate.
Telang also has given a verbal rendering which differs from the above slightly. His foot-notes do not, I think, bring out the meaning at all. As regards the two vernacular versions, both are useless. The correct reading is cha after arthan and not twam after it. Hence, the Senses say that, 'without ourselves and without those which are our objects, thou canst not have thy enjoyments.
By Yogasanjnita is meant that he is Yoga or the Twam padarthah. The meaning seems to be this: the man that is not devoted to Mahadeva is sure to be subjected to misery. His distress will know no bounds. To think that such a man has reached the lowest depth of misery only when from want of food he has to live upon water or air would not be correct.
All that are ill or afflicted with disease, should be blessed. The extension of their lives should be prayed for. Under even the great difficulties one should never do this. To address such a person as Twam and to slay him are equal, persons of learning are degraded by such a style of address. Unto those that are inferior, or equal, or unto disciples, such a word can be used.
Those who have read the Khandogya Upanishad remember how in that treatise the father instructs his son Svetakeitu on this very subject pointing him out in succession the objects of Nature and on each occasion exhorting him to realize his identity with the very essence of the object "Tat twam asi, THAT thou art." He calls Svetaketu's attention to a tree. What is the ESSENCE of the tree?
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