Tataḥ śvetottareṇa Himavān tena ca gīriṣā .
“Then by the white mountain and by the Himavat and that mountain”
Structure
Tataḥ śvetottareṇa Himavān tena ca gīriṣā
Tataḥ (then) Himavān (the Himavat mountain) ca (and) tena (that) gīriṣā (mountain) śvetottareṇa (with the white ford or crossing) .
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetottareṇa | śvetottareṇa | compound | bahuvrīhi · "śvetottara + ena" | with the white-best or superior one |
| Himavān | Himavān | noun | nominative · singular · masculine | the Himavant mountain |
| tena | tena | pronoun | instrumental · singular · masculine | by him, with him |
| ca | ca | indeclinable | — | and |
| gīriṣā | gīriṣā | noun | instrumental · singular · masculine | with the lord of mountains |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, citing the white mountain and the Himavat, metaphorically points to the transcendence of the mundane world, guiding the seeker towards the non-dual Brahman. Shankara's commentary on the Brahma Sutras, particularly in his discussion of saguṇa and nirguṇa Brahman, offers a framework for understanding the imagery presented here. The mountains, symbolizing the peaks of human achievement and knowledge, are surpassed by the 'white mountain,' indicating the pure, formless essence of Brahman that underlies all existence. This verse, in the context of the Mahabharata, serves as a reminder of the ultimate reality beyond the ephemeral, encouraging the seeker to discern the ātman-Brahman identity, the core of Advaita philosophy.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The mention of specific geographical locations like the Himavat in this verse is significant in Vaiṣṇava tradition, as it underscores the concept of a real, manifested world that is the divine play (līlā) of Īśvara. Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the personal Lord and the path of devotion (bhakti) as the means to realize the ultimate truth. This verse can be seen as an invitation to contemplate the majesty and wonder of creation, thereby fostering a deeper sense of devotion and dependence on the Lord. Madhvācārya, meanwhile, might interpret the 'white mountain' as symbolic of the purity and distinction of the individual self (jīva) and the Supreme (Īśvara), highlighting their real difference as part of the dvaita (dualistic) philosophy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in universalism and the practical application of spiritual principles in contemporary life. Swami Vivekānanda, in his lectures on the harmonies of religion, might view the 'white mountain' and 'Himavat' as symbols of the aspiring human spirit, striving for purity and elevation. The imagery here inspires a call to action, urging individuals to transcend the mundane and strive for the highest peaks of human potential. Similarly, S. Radhakrishnan, in his philosophical writings, would likely interpret this verse as an allegory for the human condition, where the journey through life's challenges and the aspiration for the sublime lead to a deeper understanding of oneself and the universe, reflecting the universal and eternal principles that underlie all existence.