Tataḥ śvetaiḥ aśvai mahīṣī samārūḍhe tayor yayātuḥ purato 'tha sītaḥ.
“Then on white horses Yayaatu and Suta rode ahead of the mahishi.”
Structure
Tataḥ śvetaiḥ aśvai mahīṣī samārūḍhe tayor yayātuḥ purato atha sītaḥ
Tataḥ (then) śvetaiḥ (white) aśvai (horses) mahīṣī (the earth) samārūḍhe (having mounted) tayor (of them) yayātuḥ (went) purataḥ (before) atha (then) sītaḥ (was seen)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetaiḥ | śvetaiḥ | noun | instrumental plural · plural · masculine | with white horses |
| aśvai | aśvai | noun | instrumental plural · plural · masculine | horses |
| mahīṣī | mahīṣī | noun | nominative singular · singular · feminine | queen |
| samārūḍhe | samārūḍhe | verb | √rūḍha · past participle · third | mounted, seated |
| tayor | tayor | pronoun | genitive dual · dual | of them two |
| yayātuḥ | yayātuḥ | verb | √yā · preterite · third | went |
| purato | purato | indeclinable | — | before, in front of |
| atha | atha | indeclinable | — | then, now |
| sītaḥ | sītaḥ | noun | nominative singular · singular · masculine | Sīta |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, stating 'Then on white horses Yayaatu and Suta rode ahead of the mahishi,' can be seen through the lens of non-dualism by understanding the mahishi as a symbol of the intellect (buddhi) and Yayaatu along with Suta representing the individual self (jiva) approaching the absolute reality (Brahman). According to Shankara's reasoning in the Brahmasutra Bhashya, particularly in the section discussing the relationship between the individual self and the absolute, this approach symbolizes the journey towards self-realization, where the distinctions between the individual self and the universal self (Brahman) eventually dissolve. The white horses signify purity and the mahishi, being a representation of the governing principle of the universe, guides them. Thus, this verse points to the ultimate identity of Brahman and atman, where the individual, through purification and guidance, merges into the universal consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted as a depiction of the jiva's (individual soul) approach towards the divine, symbolized by the mahishi. The white horses, Yayaatu and Suta, signify the means by which the jiva can approach the divine, i.e., through devotion and knowledge. Ramanuja, in his commentary on the Brahmasutras, emphasizes the concept of 'prapatti' or surrender as the means to reach the ultimate reality. Madhva, on the other hand, stresses the dual relationship between the jiva and Ishvara (God), emphasizing the role of devotion. In this context, the mahishi represents the divine or the consort of the divine, guiding the jiva towards spiritual awakening. The verse thus highlights the importance of devotion and the grace of the divine in facilitating the jiva's journey towards liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in the universal and practical application of ancient Hindu scriptures. Swami Vivekananda, in his lectures, often emphasized the importance of self-purification and the role of the intellect in guiding the individual towards the ultimate goal. The imagery of Yayaatu and Suta on white horses ahead of the mahishi can be seen as a symbol of the human quest for perfection and the pursuit of knowledge. The mahishi, representing the intellect or the guiding principle, signifies the importance of wisdom in navigating life's challenges. As Radhakrishnan noted in his writings, the integration of the human personality involves the cultivation of both the head and the heart, symbolized by knowledge (Yayaatu and Suta) and the intuitive, guiding principle (mahishi). This verse, therefore, encourages a holistic approach to life, integrating knowledge, devotion, and self-discipline to achieve a balanced and fulfilling existence.