tataḥ śvete 'bhirūḍho rathe dadhyañca iva dvipaḥ.
“Then the white (horse) mounted the chariot like Dadhyañca (the Aśvin) on (the back of) a tortoise.”
Structure
tataḥ śvete abhirūḍho rathe dadhyañca iva dvipaḥ
tataḥ (then) dvipaḥ (the elephant) dadhyañca (like Dadhyancha) iva (as) śvete (the white) abhirūḍho (mounted) rathe (on the chariot)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvete | śvete | verb | √śvi · laṭ-present · third | shines, is white or bright |
| abhirūḍho | abhirūḍho | verb | √rūḍha · past participle | having mounted, having ascended |
| rathe | rathe | noun | locative · singular · masculine | on the chariot |
| dadhyañca | dadhyañca | noun | accusative · singular · masculine | Dadhyaṅca (a proper noun, name of a sage) |
| iva | iva | indeclinable | — | like, as |
| dvipaḥ | dvipaḥ | noun | nominative · singular · masculine | elephant |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, 'tataḥ śvete 'bhirūḍho rathe dadhyañca iva dvipaḥ', when interpreted through the lens of non-dualism, suggests the ultimate union of the individual self (ātman) with the universal reality (Brahman). The image of the white horse mounting the chariot 'like Dadhyañca on a tortoise' can be seen as a metaphor for the individual soul's journey towards this union. Shankara's commentary on the Upanishads often highlights the significance of such metaphors in illustrating the path to self-realization. In the context of this verse, the 'white horse' could symbolize the purified mind or the intellect (buddhi) that has transcended worldly attachments, mounting the chariot of self-control, moving towards the realization of the Ātman-Brahman identity. This interpretation aligns with Shankara's emphasis on the non-dual nature of reality, where the ultimate goal is to understand that the individual self is not separate from the universal Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a nuanced understanding of this verse, focusing on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasutras, discusses the concept of 'śarīra-śarīri' (the body and the embodied), where the jīva is the body of Īśvara. The image of the white horse mounting the chariot could be seen as a representation of the jīva's surrender to Īśvara, with the chariot symbolizing the means of reaching the divine. Madhvācārya, on the other hand, might interpret this verse in the context of the dual relationship between the jīva and Īśvara, emphasizing the dependence of the jīva on Īśvara for liberation. Both interpretations highlight the devotional aspect, where the ultimate goal is to establish a loving relationship with the Supreme Lord, facilitating the jīva's liberation from the cycle of birth and death.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse in a manner that emphasizes the practical application of spiritual principles in everyday life. The 'white horse' could symbolize the aspirant's pure and disciplined mind, while the 'chariot' represents the vehicle of self-control and wisdom. This metaphor encourages the individual to cultivate a strong and focused mind, capable of navigating life's challenges with grace and wisdom, much like the horse navigates the chariot. In his lectures and writings, Vivekānanda often stressed the importance of combining spiritual practice with service to humanity, suggesting that this verse could also be seen as a call to action, inspiring individuals to engage in selfless service with a disciplined and pure mind. Similarly, S. Radhakrishnan might view this verse through the lens of universalism, seeing the 'white horse' as a symbol of humanity's shared aspiration for transcendence and unity, and the 'chariot' as the collective vehicle towards achieving this goal.