Tataḥ śvetaiśva mahīṣīṃ samāropya drutaṃ yayau .
“Then, having mounted the white chariot, he quickly departed.”
Structure
Tataḥ śvetaiḥ aśvai mahīṣīṃ samāropya drutaṃ yayau
Tataḥ (then) śvetaiḥ (white) aśvai (horses) mahīṣīṃ (the queen) samāropya (having placed) drutaṃ (quickly) yayau (he went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetaiḥ | śvetaiḥ | adjective | — | white, grey or pale coloured (referring to horses) |
| aśvai | aśvai | noun | instrumental · plural · masculine | horses |
| mahīṣīṃ | mahīṣīṃ | noun | accusative · singular · feminine | buffalo, or possibly a royal chariot drawn by buffaloes |
| samāropya | samāropya | verb | √ā-rop · gerund | having mounted |
| drutaṃ | drutaṃ | indeclinable | — | swiftly, quickly |
| yayau | yayau | verb | √yā · preterite · third | he went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, "Tataḥ śvetaiḥ aśvai mahīṣīṃ samāropya drutaṃ yayau", signifies the ultimate reality of Brahman, where the individual self (jīva) merges with the universal self (Īśvara). Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the non-dual nature of reality, where the distinctions between the individual self and the universal self are ultimately illusory. In this context, the white chariot (śvetaiḥ aśvai) represents the pure and untainted vehicle of knowledge, which carries the jīva towards the realization of its true nature as Brahman. The swift departure (drutaṃ yayau) symbolizes the immediate and direct experience of liberation, unencumbered by the limitations of the material world. As Śaṅkarācārya notes in his commentary on the Bhagavad Gītā, the knowledge of Brahman is not something to be attained, but rather it is the very essence of the self, waiting to be uncovered. This verse, in its depiction of the swift and uncomplicated journey towards liberation, underscores the Advaita Vedānta emphasis on the identity of Brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the loving relationship between the jīva and Īśvara. Rāmānujācārya, in his Śrī Bhāṣya, comments on the Bhagavad Gītā, emphasizing the importance of bhakti, or devotion, in attaining liberation. The white chariot, in this context, represents the vehicle of divine grace, which carries the devotee towards the loving embrace of Īśvara. The mahīṣī, or queen, symbolizes the jīva, who is cherished and protected by the Lord. The swift departure (drutaṃ yayau) signifies the immediate and joyful response of the devotee to the call of Īśvara, unencumbered by the limitations of the material world. As Rāmānujācārya notes, the path of devotion is one of loving surrender, where the jīva, in its utter dependence on Īśvara, finds true freedom and liberation. This verse, in its depiction of the loving relationship between the jīva and Īśvara, underscores the Vaiṣṇava emphasis on the importance of devotion in attaining spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, "Tataḥ śvetaiḥ aśvai mahīṣīṃ samāropya drutaṃ yayau", offers a powerful metaphor for the human quest for freedom and self-realization. Swami Vivekānanda, in his lectures on the Upaniṣads, emphasizes the importance of realizing one's true nature, unencumbered by the limitations of the material world. The white chariot represents the pure and untainted vehicle of the human spirit, which carries the individual towards the realization of its true potential. The swift departure (drutaṃ yayau) symbolizes the immediate and direct experience of liberation, which is the ultimate goal of human existence. As Vivekānanda notes, the path to self-realization is not one of escape or avoidance, but rather one of courageous engagement with the challenges of life. This verse, in its depiction of the swift and uncomplicated journey towards liberation, underscores the importance of living in the present moment, unencumbered by the burdens of the past or the anxieties of the future. As S. Rādhākrishnan writes, the ultimate goal of human existence is to realize one's true nature, and to live in harmony with the world, unencumbered by the limitations of the ego.