tataḥ śvetottareṇa himavāntena ca tatpuraḥ । tena dṛṣṭā mayā dehi sarvabhūteṣu vartinī ॥
“Then, I saw her, pervading all beings, with the white and the Himalayan mountain on her right.”
Structure
tataḥ śveta-uttareṇa himavāntena ca tat-puraḥ tena dṛṣṭā mayā dehi sarva-bhūteṣu vartinī
mayā (by me) tena (that) puraḥ (city) dṛṣṭā (seen) śveta-uttareṇa (with white-clad) himavāntena (with Himavān) ca (and) dehi (of the goddess) sarva-bhūteṣu (in all beings) vartinī (pervading)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śveta-uttareṇa | śveta-uttareṇa | compound | bahuvrīhi · "śveta uttaraḥ yena" | with the white one on the north side |
| himavāntena | himavāntena | compound | bahuvrīhi · "himavān antaḥ yena" | with the Himavat on the northern side |
| ca | ca | indeclinable | — | and |
| tat-puraḥ | tat-puraḥ | compound | tatpuruṣa · "tat puraḥ" | that city |
| tena | tena | pronoun | instrumental · singular · masculine | with him, by him |
| dṛṣṭā | dṛṣṭā | verb | √dṛś · past participle · third | seen |
| mayā | mayā | pronoun | instrumental · singular · feminine | by me |
| dehi | dehi | verb | √dā · optative · second | give |
| sarva-bhūteṣu | sarva-bhūteṣu | compound | karmadhāraya · "sarva bhūteṣu" | in all beings |
| vartinī | vartinī | verb | √vṛt · present participle · third | existing, residing |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse offers a profound non-dual insight, as it describes the ultimate reality permeating all beings. The mention of 'śveta-uttareṇa himavāntena ca tat-puraḥ' suggests the transcendent nature of this reality, beyond the duality of the human experience. Shankara's commentary on the Brahma Sutras (particularly 1.1.5) explains how the ultimate reality, Brahman, is the unchanging essence that underlies all existence. This verse, in the context of the Mahabharata, points to the identity of Brahman and Ātman (the individual self), emphasizing the non-dual nature of reality. The phrase 'sarva-bhūteṣu vartinī' reinforces this idea, indicating that the ultimate reality is omnipresent, existing in and through all beings. This interpretation aligns with Shankara's reasoning in his Upadesasahasri, where he discusses the recognition of the Self as the essence of all existence, leading to liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the divine presence that pervades all creation. The figure described, with the white (perhaps symbolizing purity) and the Himalayan mountain (symbolizing solidity and grandeur) on her right, is often interpreted as a manifestation of the divine feminine, Lakshmi, or more broadly, as the Lord's śakti (energy). Rāmānujācārya, in his Sri Bhashya, discusses how the jīva (individual soul) and Īśvara (the Lord) are related in a manner that combines difference and non-difference. This verse can be seen as illustrating the all-pervasive nature of the divine, with 'sarva-bhūteṣu vartinī' suggesting that the Lord's energy is active in all beings, guiding them toward their ultimate goal. Madhvācārya would likely interpret this verse in the context of the five-fold difference (Pancha Bheda), emphasizing the distinction between the Lord and His creation, while still acknowledging the Lord's pervasive presence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, this verse speaks to the universal and eternal principles that underlie human existence. Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda', often emphasized the importance of realizing one's true nature as part of the universal whole. The image of the divine presence with the white and the Himalayan mountain on her right can be seen as a symbol of the aspirant's journey toward the realization of this unity. The phrase 'sarva-bhūteṣu vartinī' underscores the idea that this ultimate reality is not just a distant concept but an active, living presence in every being. S. Radhakrishnan, in his philosophical works, discusses how this realization of unity can lead to a more compassionate and harmonious society. This verse, therefore, has practical applications in contemporary life, encouraging individuals to recognize and respect the divine in all, fostering a sense of global citizenship and cooperation.