tataḥ śvetebhyaḥ śveto muktvā śyāmo 'bhavat tadā .
“Then, having released the white (horses), the white (charioteer) became dark (or black, Śyāma).”
Structure
tataḥ śvetebhyaḥ śveto muktvā śyāmo 'bhavat tadā
tadā (then) śvetebhyaḥ (from the white ones) śveto (the white one) muktvā (having released) śyāmo (the dark one) abhavat (became)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvetebhyaḥ | śvetebhyaḥ | noun | ablative · plural · masculine | from the white ones |
| śveto | śveto | noun | nominative · singular · masculine | the white one |
| muktvā | muktvā | indeclinable | — | having released |
| śyāmo | śyāmo | noun | nominative · singular · masculine | the dark one |
| abhavat | abhavat | verb | √bhū · past · third | he became |
| tadā | tadā | indeclinable | — | at that time |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, tataḥ śvetebhyaḥ śveto muktvā śyāmo 'bhavat tadā, can be interpreted through the lens of non-dualism as a metaphor for the journey of the self towards realizing its true nature. According to Shankara, the white horses may symbolize the pure, untouched aspects of the self, while the charioteer represents the individual ego or consciousness. The act of releasing the white horses and the charioteer becoming dark (or black, Śyāma) can signify the transcendence of the ego and the illusion of duality, leading to the realization of the ultimate reality, Brahman. This reading aligns with Shankara's concept of 'vidyā' and 'avidyā', where the removal of ignorance (avidyā) reveals the true, non-dual nature of reality. Thus, this verse points to the brahman-ātman identity, underscoring the idea that the individual self (ātman) is ultimately one with the universal consciousness (Brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse might be seen as an allegory for the devotee's relationship with the divine. The white horses could represent the pure, sattvic tendencies that a devotee cultivates, while the white charioteer signifies the self or jīva. The act of the charioteer becoming dark upon releasing the horses may indicate the surrender of one's ego and individual will to the divine will, represented by the color black, which can symbolize the mystery and the transcendence of God. Rāmānujācārya might interpret this as the devotee's realization of their complete dependence on God, where the release of the horses (sattvic tendencies) leads to a deeper, more intimate relationship with the divine, exemplifying the concept of 'prapatti' or surrender. This surrender, in turn, transforms the devotee, symbolized by the change in the charioteer's appearance, bringing them closer to the ultimate reality, Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal application of ancient Indian scriptures. He might interpret this verse as a call to self-transformation, where the 'white horses' represent our highest aspirations and the 'white charioteer' symbolizes our current state of consciousness. The act of 'releasing the horses' can be seen as letting go of attachments to specific outcomes or egoistic desires, leading to a transformative experience where one's consciousness expands, symbolized by the charioteer becoming dark or embracing the unknown. This transformation allows the individual to access deeper levels of consciousness and understanding, aligning with Vivekānanda's vision of the potential for human evolution towards a higher plane of existence. Rādhākrishnan, focusing on the integration of the individual with the universal, might see this verse as an illustration of the process of self-realization, where the individual, by transcending the limitations of the ego, merges with the universal consciousness, achieving a state of unity and harmony with all existence.