tataḥ śvetottaraḥ parvataḥ paśyann taṃ nagarī divi .
“Then the white mountain saw that city in the sky.”
Structure
tataḥ śveta-uttaraḥ parvataḥ paśyann taṃ nagarī divi
tataḥ (then) śveta-uttaraḥ (white mountain) parvataḥ (mountain) paśyann (beholding) taṃ (that) nagarī (city) divi (in the sky)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śveta-uttaraḥ | śveta-uttaraḥ | compound | bahuvrīhi · "śvetaḥ uttaraḥ yena" | whose higher part is white |
| parvataḥ | parvataḥ | noun | nominative · singular · masculine | mountain |
| paśyann | paśyann | verb | √paś · present participle · third | seeing |
| taṃ | tam | pronoun | accusative · singular | that |
| nagarī | nagarī | noun | accusative · singular · feminine | city |
| divi | divi | indeclinable | — | in the sky |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the Mahābhārata, the verse describing the white mountain seeing the city in the sky (tataḥ śvetottaraḥ parvataḥ paśyann taṃ nagarī divi) can be interpreted through the lens of non-duality. Śaṅkarācārya, in his commentary on the Brahmasūtra, often emphasizes the distinction between the ultimate reality (Brahman) and the phenomenal world. Although he doesn't directly comment on this verse, his approach to understanding such descriptions involves recognizing the illusory nature of the world (māyā) and the unity of the Self (Ātman) with Brahman. This verse, by depicting a surreal scenario where a mountain observes a city in the sky, may symbolize the transcendence of ordinary perceptions and the ultimate awareness of the Ātman, which is not bound by spatial or temporal limitations. It points to the idea that true vision is not of the physical eye but of the eye of wisdom, which sees through the veil of māyā to the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as a metaphor for the divine vision (darśana) of the Lord. The white mountain, symbolizing purity and transcendence, viewing the city in the sky, may represent the jīva's (individual soul's) quest for and ultimate vision of the divine abode (Vaikunṭha). Rāmānujācārya, in his commentary on the Brahmasūtra, emphasizes the real and eternal nature of both the individual self and the supreme self (Īśvara), with the ultimate goal being the loving devotion (bhakti) of the jīva towards Īśvara. This verse, in this context, suggests the possibility of the jīva attaining a vision of the divine realm through devotion and self-purification, symbolized by the 'white' mountain. The city in the sky represents the transcendental and eternal nature of the divine, which the devotee aspires to reach.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the universal message of Vedānta, often emphasized the practical application of spiritual principles in everyday life. Regarding this verse, he might interpret the white mountain and the city in the sky as symbols of the human aspiration for transcendence and the ideal society. The act of the mountain 'seeing' the city can represent the individual's capacity for spiritual vision and the potential for human evolution towards a higher plane of existence. In his writings, Vivekānanda talks about the need for humanity to rise above petty differences and strive for the universal. This verse, in a modern context, can inspire us to envision and work towards a world that is 'above' the mundane, a world characterized by harmony, peace, and mutual understanding, much like the 'city in the sky'—an ideal that we can strive to create on earth.