Tataḥ śvetebhyo rathebhyaḥ saptabhyāḥ sārathḥ pituḥ . Dṛṣṭvā ca tān nihiṭān tān athovāca yudhiṣṭhiram .
“Then the charioteer of his father, seeing them yoked, addressed Yudhiṣṭhira.”
Structure
Tataḥ śvetebhyo rathebhyaḥ saptabhyāḥ sārathiḥ pituḥ Dṛṣṭvā ca tān nihiṭān tān atha ovāca yudhiṣṭhiram
Tataḥ (then) sārathiḥ (the charioteer) pituḥ (of the father) śvetebhyo (white) rathebhyaḥ (horses) saptabhyāḥ (seven) Dṛṣṭvā (having seen) ca (and) tān (those) nihiṭān (stationed) tān (those) atha (then) yudhiṣṭhiram (to Yudhiṣṭhira) ovāca (spoke)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetebhyo | śvetebhyo | noun | dative · plural · masculine | to the white horses |
| rathebhyaḥ | rathebhyo | noun | dative · plural · masculine | to the chariots |
| saptabhyāḥ | saptabhyāḥ | noun | dative · plural · masculine | to the seven |
| sārathiḥ | sārathiḥ | noun | nominative · singular · masculine | the charioteer |
| pituḥ | pituḥ | noun | genitive · singular · masculine | of the father |
| Dṛṣṭvā | Dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| tān | tān | pronoun | accusative · plural · masculine | them |
| nihiṭān | nihiṭān | verb | √hā · past participle · third | having been slain or killed |
| tān | tān | pronoun | accusative · plural · masculine | them |
| atha | atha | indeclinable | — | then |
| ovāca | ovāca | verb | √vāc · aorist · third | spoke |
| yudhiṣṭhiram | yudhiṣṭhiram | noun | accusative · singular · masculine | Yudhiṣṭhira |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, when viewed through the lens of Advaita Vedānta, underscores the theme of non-duality. The charioteer, symbolizing the intellect, guides the chariots, representing the means to reach the ultimate reality. The fact that there are seven chariots can be seen as symbolizing the seven stages of knowledge (saptabhyāḥ) that lead to the realization of the brahman-ātman identity. Shankara's commentary on the Brahma Sutras emphasizes the importance of understanding the ultimate reality as beyond all duality, and this verse can be seen in the context of moving towards that understanding, where the distinctions between the charioteer, the chariots, and the passenger (Yudhiṣṭhira) dissolve into the singular awareness of the Self. Thus, the verse indirectly points to the non-dual reality by highlighting the journey towards self-realization, emphasizing that the distinctions are but a means to an end, the end being the recognition of the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted to highlight the relationship between the jīva (individual soul) and Īśvara (the Lord). The charioteer, representing the divine guidance, oversees the chariots, symbolizing the various means by which the jīva can approach Īśvara. Rāmānujācārya's concept of viśiṣṭādvaita (qualified non-dualism) sees the jīva as a part of Īśvara, yet distinct, much like how the charioteer is distinct from the chariots but integral to their purpose. The address to Yudhiṣṭhira by the charioteer signifies the grace of Īśvara guiding the jīva towards the path of righteousness and ultimately, union with the divine. Madhvācārya's dvaita (dualism) would view the charioteer as an emissary of the Lord, guiding the devotee through the complexities of life, emphasizing the personal relationship between the devotee and the Lord, where the verse illustrates the Lord's care for the devotee's spiritual journey.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely view this verse as an allegory for the human condition and the path to self-discovery. The seven chariots represent the various faculties or aspects of the human being, and the charioteer symbolizes the higher self or the intuitive faculty. Vivekānanda, in his lectures on the Bhagavad Gita, often emphasized the importance of realizing one's true nature and the role of intuition in this process. The act of the charioteer addressing Yudhiṣṭhira signifies the call of the higher self to the individual, guiding them towards a life of purpose and service. Sarvepalli Radhakrishnan, focusing on the universal and practical application, might interpret the verse as highlighting the need for guidance and self-reflection in navigating life's complexities. Both thinkers would connect this verse to the broader themes of Vedanta, emphasizing the universal and eternal principles that guide human existence and the pursuit of knowledge and self-realization.