tataḥ śvetottareṇa mahatā vāyavyena cāpareṇa .
“Then with the great white northern and the other eastern wind.”
Structure
tataḥ śveta-uttareṇa mahatā vāyavyena cāpareṇa
tataḥ (then) mahatā (by the great) vāyavyena (son of Vayu) cāpareṇa (with the other) śveta-uttareṇa (white-spotted)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śveta | śveta | adjective | — | white, fair |
| uttareṇa | uttareṇa | noun | instrumental · singular · masculine | with the northern |
| mahatā | mahatā | adjective | — | great, mighty |
| vāyavyena | vāyavyena | adjective | — | of or relating to Vayu, wind |
| cāpareṇa | cāpareṇa | compound | dvandva · "cāpara-ena" | and by another |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In interpreting this verse, Śaṅkara would likely emphasize the non-dual nature of reality. The mention of the 'great white northern and the other eastern wind' could symbolize the ultimate reality that underlies all dualities, including the directions. The winds, despite being described by different directions, essentially are part of the same atmospheric system, much like how the ātman and Brahman are ultimately one. Śaṅkara, in his commentary on the Brahma Sutras, often highlights the illusory nature of the world (māyā) and how it veils the true, non-dual reality. This verse, in its reference to the natural elements, may hint at the transcendent unity beyond the ephemeral distinctions of the phenomenal world, guiding the seeker towards the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on a personal deity and the relationship between the jīva (individual soul) and Īśvara (the Lord), might interpret this verse in the context of divine providence. Rāmānujācārya, for instance, would likely see the 'great white northern and the other eastern wind' as manifestations of God's grace, directing the devotee towards spiritual growth. The winds could symbolize the divine guidance that helps the jīva navigate through life's challenges, eventually leading to the realization of one's dependence on and love for God. This interpretation would underscore the devotional aspect, where the natural elements are seen as part of God's creation, serving to remind the devotee of their connection to the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and Sarvepalli Radhakrishnan, key figures of Neo-Vedānta, would likely interpret this verse with an emphasis on its universal and practical application. Vivekānanda, known for his lectures on the practical applications of Vedāntic principles, might see the 'great white northern and the other eastern wind' as symbols of the universal forces that shape human existence. He could argue that just as the winds are integral to the ecosystem, individual actions contribute to the larger social and cosmic harmony. Radhakrishnan, with his philosophical inclination, might elaborate on how this verse reflects the dynamic interplay between the individual and the universal, encouraging a worldview that balances personal freedom with cosmic responsibility. This perspective would highlight the relevance of ancient wisdom to contemporary life, emphasizing harmony with nature and the pursuit of a balanced, ethical existence.