tataḥ śvetair abhirūḍho vai hayair aśvāyur aghāyanaḥ
“Then the killer of evil, having mounted a white chariot, yoked to white horses, having a long life span.”
Structure
tataḥ śvetaiḥ abhirūḍho vai hayaiḥ aśvāyur aghāyanaḥ
aghāyanaḥ vai abhirūḍho aśvāyur hayaiḥ śvetaiḥ tataḥ
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvetaiḥ | śvetaiḥ | noun | instrumental · plural · masculine | with white horses |
| abhirūḍho | abhirūḍho | verb | √rūḍh · past participle · third | mounted, rode |
| vai | vai | indeclinable | — | indeed, truly |
| hayaiḥ | hayaiḥ | noun | instrumental · plural · masculine | with horses |
| aśvāyur | aśvāyur | noun | nominative · singular · masculine | the king of the Kuru dynasty (literally 'having horses as life') |
| aghāyanaḥ | aghāyanaḥ | noun | nominative · singular · masculine | Aghāyana (a name) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tataḥ śvetair abhirūḍho vai hayair aśvāyur aghāyanaḥ' can be interpreted through the lens of non-duality. The 'śvetaiḥ' or white horses and chariot can symbolize the pure and unblemished nature of the ultimate reality, Brahman. According to Shankara, the ultimate goal is to realize the identity of the individual self (ātman) with this unchanging, all-pervading Brahman. In his commentary on the Brahma Sutras, Shankara explains that the journey of the seeker is to move beyond the limitations of the empirical world, symbolized by the chariot and horses, to the realization of the Self as pure consciousness. This verse, therefore, points towards the possibility of transcending the mundane and achieving a state of liberation through the realization of the Brahman-ātman identity. By focusing on the 'aśvāyur aghāyanaḥ', or the long life span and destroyer of evil, we are reminded of the eternal and pure nature of the Self, which is the ultimate goal of the Advaita Vedānta tradition.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The description of the white chariot and horses in this verse can be seen as a symbol of the divine vehicle for the soul's journey towards liberation, facilitated by the grace of Īśvara. Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the importance of bhakti or devotion in achieving this liberation. The 'aghāyanaḥ', or destroyer of evil, represents the divine grace that guides and protects the devotee on their path. This verse thus underscores the relationship between the jīva (individual soul) and Īśvara (the Lord), highlighting the dependence of the former on the latter for salvation. Madhvācārya, in his Dvaita philosophy, would further emphasize the real distinction between the soul and God, yet both traditions agree on the role of divine grace in the soul's journey, as symbolized by the white chariot and the long-lived, evil-destroying power it represents.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, with its imagery of a chariot, white horses, and the destroyer of evil, offers a powerful symbol for the human quest for self-realization and the overcoming of evil. Swami Vivekānanda, in his lectures and writings, often emphasized the potential for human growth and the realization of one's true nature. He saw the struggle against evil as an internal one, a fight to overcome one's own limitations and weaknesses. The 'aśvāyur aghāyanaḥ' can thus be seen as a metaphor for the long and arduous journey of self-discovery and the realization of one's divine potential. Similarly, S. Radhakrishnan, in interpreting Indian philosophy for a contemporary audience, highlighted the universal themes of struggle, growth, and self-realization that are encapsulated in such verses. This makes the verse relevant to contemporary life, urging individuals to embark on a journey of self-discovery and to strive for a life of purpose and meaning, symbolized by the chariot's journey towards a destination of peace and enlightenment.