Tataḥ śvetavrajā ghorā virāṭo rājaputra-vān .
“Then the powerful Virata, the king with a white chariot and a son, appeared.”
Structure
Tataḥ śvetavrajā ghora virāṭo rājaputra vān
Tataḥ (then) śvetavrajāḥ (having a white Yajña vehicle) ghoraḥ (fearful) virāṭo (the king) rājaputra-vān (having sons) [English: Then the fearful king Virāṭa, having a white Yajña vehicle, had sons]
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvetavrajā | śvetavrajā | noun | nominative · singular · masculine | one with a white or shining encampment/ abode |
| ghora | ghora | adjective | — | fearsome, terrible |
| virāṭo | virāṭo | noun | nominative · singular · masculine | the king Virāṭa |
| rājaputra-vān | rājaputra-vān | compound | bahuvrīhi · "rājaputraṃ yasya saḥ" | having a son who is a king's son |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tataḥ śvetavrajā ghorā virāṭo rājaputra-vān' is often seen through the lens of non-duality in Advaita Vedānta. Śaṅkarācārya's commentary on the Bhagavad Gītā and the Brahmasūtra focuses on the ultimate reality of Brahman and the illusory nature of the world. Though not directly commenting on this verse, his reasoning on the nature of the Self (ātman) and its relation to the ultimate reality (Brahman) can be applied. The 'śvetavrajā' or the white chariot might symbolize the pure and untainted nature of the Self, while 'virāṭo rājaputra-vān' could represent the encompassing and sovereign nature of the ultimate reality, hinting at the identity of brahman-ātman. This interpretation aligns with Shankara's stance on the nondual nature of reality, where the distinctions between the individual self and the ultimate reality are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse could be interpreted as reflecting the relationship between the devotee (jīva) and the Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahmasūtra, discusses the concept of 'aprāptakāritva' or the Lord's ability to bestow grace on the devotee without any prior qualification. The 'ghorā virāṭo' might signify the awe-inspiring and mighty form of the Lord, approachable by the devotee through devotion. The mention of 'rājaputra-vān' could denote the Lord's benevolence and the gift of His presence to the devotee. Madhvācārya, though focusing more on the distinction between the Lord and the individual souls, would likely see this verse as an example of the Lord's majesty and the dependency of the individual souls on Him for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life, focusing on the universal and the individual's potential for self-realization. This verse, with its depiction of 'virāṭo rājaputra-vān', can be seen as symbolizing the inner, universal Self that is capable and powerful. Vivekānanda's lectures on the 'Complete Works of Swami Vivekananda' touch upon the idea of realizing this inner strength and power. Similarly, S. Radhakrishnan, in his writings, highlights the importance of realizing one's true nature and the universal principles that govern human existence. This verse, through a Neo-Vedāntic lens, can inspire individuals to seek their inner 'rājaputra' or royal, divine nature, thereby realizing their true potential and contributing positively to society.