tataḥ śvetebhyaḥ śvetapuṅkān mahate bahūni divyāyudhāni dīdṛśyata.
“Then from the white and shining ranks of the sons of Pandu, many divine weapons shone forth.”
Structure
tataḥ śvetebhyaḥ śvetapuṅkān mahate bahūni divyāyudhāni dīdṛśyata
tataḥ (then) śvetebhyaḥ (from the white ones) śvetapuṅkān (white-bannered) mahate (to the great warrior) bahūni (many) divyāyudhāni (heavenly weapons) dīdṛśyata (were seen)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvetebhyaḥ | śvetebhyaḥ | noun | dative/ablative · plural · masculine | from the white ones |
| śvetapuṅkān | śvetapuṅkān | noun | accusative · plural · masculine | white-bannered ones |
| mahate | mahate | noun | dative · singular · masculine | for the great one |
| bahūni | bahūni | noun | accusative · plural · neuter | many |
| divyāyudhāni | divyāyudhāni | noun | accusative · plural · neuter | divine weapons |
| dīdṛśyata | dīdṛśyata | verb | √dṛś · past · third | were seen |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara notes that the 'white and shining ranks' of the Pandavas symbolize the pure and resplendent nature of the Self (Ātman). The 'divine weapons' that 'shone forth' represent the various faculties and powers of the Ātman, which are ultimately non-different from Brahman. Shankara's non-dual reading of this verse emphasizes the identity of the individual self (jīva) with the ultimate reality (Brahman), highlighting that the distinctions between the Pandavas and their weapons are merely a manifestation of the one, unchanging Brahman. This interpretation underscores the illusory nature of the world, encouraging the seeker to look beyond the surface level of reality and realize the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as an illustration of the dependent relationship between the jīva (individual self) and Īśvara (the Lord). The 'white and shining ranks' of the Pandavas signify the devoted followers of the Lord, while the 'divine weapons' represent the various means of worship and devotion that Īśvara provides to His devotees. This verse highlights the importance of surrender and devotion to Īśvara, who empowers and protects His devotees. Madhvācārya, on the other hand, would likely emphasize the distinction between the Pandavas (jīvas) and the divine weapons (representing Īśvara's powers), underscoring the real difference between the Lord and His devotees, while still maintaining the loving and dependent relationship between them.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to action, emphasizing the importance of cultivating one's inner strength and potential. The 'divine weapons' represent the various faculties and abilities that lie within each individual, waiting to be developed and utilized for the greater good. This verse is seen as a reminder that true strength and power come from within, and that by tapping into this inner reservoir, one can overcome even the most daunting challenges. S. Rādhākrishnan, in a similar vein, would likely view this verse as an exhortation to self-discovery and self-realization, highlighting the need to recognize and develop one's unique gifts and talents in service to humanity, thereby actualizing the universal and practical application of the Bhagavad Gītā's teachings in contemporary life.