Tataḥ pravṛtto mahān himavān parvato yathā
“Then, as if the great Himavat mountain had come forward”
Structure
Tataḥ pravṛtto mahān himavān parvato yathā
Tataḥ (then) mahān (great) himavān (snowy) parvato (mountain) yathā (as) pravṛtto (arose)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, from that place |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | having begun, started |
| mahān | mahān | adjective | — | great, large |
| himavān | himavān | compound | karmadhāraya · "himavān = himavat + ān, where himavat = snow, ān = having" | snowy, having snow |
| parvato | parvato | noun | nominative · singular · masculine | mountain |
| yathā | yathā | indeclinable | — | as, like |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the image of the great Himavat mountain moving forward symbolizes the absolute, unchanging essence that underlies all phenomena. Shankara, in his commentary on the Brahma Sutras, emphasizes that the ultimate reality, Brahman, is beyond human comprehension and can only be grasped through the negation of all attributes (neti neti). The movement of the mountain, like the unfolding of the universe, points to the illusion of duality, suggesting that the distinctions we make are merely superimpositions on the one, unchanging reality. As Shankara says, 'The Self is not something to be seen, but the seer himself' (Brahma Sutra Bhashya, 1.1.4). Thus, this verse invites the seeker to introspect and realize the identity of the individual self (ātman) with the universal Self (Brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an expression of the Lord's majestic power and the awe-inspiring beauty of His creation. Rāmānujācārya, in his Śrī Bhāshya, comments on the Bhagavad Gītā, emphasizing the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). The moving mountain, symbolizing the dynamic interplay between the divine and the human, represents the loving reciprocation between God and His devotee. Madhvācārya, in his commentary on the Mahābhārata, sees this verse as a manifestation of the Lord's grace, where the mountain's movement is a metaphor for the soul's journey towards liberation, guided by the divine hand. This verse thus underscores the Vaiṣṇava theme of devotion and surrender to the Lord's will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the universal and practical application of this verse, seeing the moving mountain as a symbol of the human potential for spiritual growth and self-realization. He writes, 'The whole universe is moving forward, and we must move with it' (Complete Works, Vol. 1). This verse, for Vivekānanda, represents the call to spiritual action, to strive for the realization of one's true nature, just as the mountain moves forward, unobstructed and unstoppable. S. Rādhākrishnan, in his philosophical writings, interprets this verse as an allegory for the human condition, where the individual, like the mountain, must navigate the challenges of life, but ultimately finds liberation and fulfillment in the discovery of the inner Self. This verse thus inspires the contemporary seeker to embark on a journey of self-discovery and spiritual growth, embracing the universal principles of Vedānta.