Tataḥ śataguṇa varṇo yugānāṃ vṛttamucyate
“Then a hundred times the (foregoing) four varṇas are said to constitute a vṛtta (epoch) of the yugas.”
Structure
Tataḥ śataguṇaḥ varṇoḥ yugānāṃ vṛttam ucyate
Tataḥ (then) śataguṇaḥ (multiplied by a hundred) varṇoḥ (colour, complexion) yugānāṃ (of the ages) vṛttam (the state or condition) ucyate (is called)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śataguṇaḥ | śataguṇaḥ | noun | nominative · singular · masculine | having a hundred-fold |
| varṇoḥ | varṇoḥ | noun | genitive · singular · masculine | of the colour, of the hue |
| yugānāṃ | yugānāṃ | noun | genitive · plural · neuter | of the ages |
| vṛttam | vṛttam | noun | accusative · singular · neuter | the cycle, the revolution |
| ucyate | ucyate | verb | √vac · passive present · third | is called, is said |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, 'Tataḥ śataguṇa varṇo yugānāṃ vṛttamucyate', suggests a cyclical understanding of time, emphasizing the repetitive nature of yugas. Śaṅkarācārya, in his commentary on the Brahma Sūtra, highlights the importance of understanding the ultimate reality, Brahman, beyond these cycles. The multiplication of the varṇas by a hundred to constitute a vṛtta of the yugas implies a vast, almost incomprehensible expanse of time, encouraging the seeker to look beyond the ephemeral nature of worldly existence. This aligns with the Advaita Vedānta perspective, which posits the non-dual nature of reality, where the ultimate truth, Brahman, transcends the cycles of creation and destruction. By focusing on the identity of Brahman and Ātman, the individual self, one can achieve liberation from the cycle of birth and death, underscoring the verse's implicit suggestion of transcending temporal bounds.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse would likely emphasize the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahma Sūtra, discusses the concept of śeṣa-śeṣi bhāva, the relationship between the Lord and his devotees, highlighting the dependence of the jīva on Īśvara. The cycle of yugas, with its multiplication of varṇas, can be seen as a manifestation of Īśvara's līlā (play), where the Supreme Lord governs the cosmos, including the cycles of time. The verse can be seen as an invitation to the devotee to understand and participate in this divine play, recognizing the jīva's role within the larger cosmic drama orchestrated by Īśvara. This understanding fosters a deeper devotional relationship between the individual and the Supreme, facilitating liberation through devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical applications of Vedāntic principles. This verse, with its description of vast cyclical time, can be seen as a call to transcend petty, mundane concerns and aim for the universal and eternal. Vivekānanda would likely interpret the multiplication of varṇas and the concept of vṛtta as a reminder of the infinite potential within each individual, urging people to strive for self-realization and service to humanity. Similarly, S. Radhakrishnan, in his philosophical works, highlighted the relevance of Indian thought to contemporary life, suggesting that the understanding of time and the universe as presented in this verse can inspire a more holistic and profound view of human existence. This view encourages individuals to seek harmony with the natural world and to work towards the betterment of society, reflecting the core principles of Neo-Vedānta: universality, service, and self-realization.