tataḥ śvetebhyas turagebhyas tathā varṇair atha brāhmaṇebhyaḥ
“Then (he gave) to the white horses, then to the multicoloured ones and then to the Brahmins.”
Structure
tataḥ śvetebhyas turagebhyas tathā varṇair atha brāhmaṇebhyaḥ
tataḥ (then) śvetebhyas (from white ones) turagebhyas (to horses) tathā (and) varṇaiḥ (with varṇas) atha (then) brāhmaṇebhyaḥ (to Brahmins)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvetebhyas | śvetebhyas | noun | dative/ablative · plural · masculine | to/from the white ones |
| turagebhyas | turagebhyas | noun | dative/ablative · plural · masculine | to/from the horses |
| tathā | tathā | indeclinable | — | thus, in that manner |
| varṇair | varṇair | noun | instrumental · plural · masculine | with the classes |
| atha | atha | indeclinable | — | then, now |
| brāhmaṇebhyaḥ | brāhmaṇebhyaḥ | noun | dative · plural · masculine | to the brahmins |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality by juxtaposing the distribution of gifts to horses and Brahmins. Shankara's commentary on the Brihadaranyaka Upanishad (5.3.1) highlights the illusoriness of distinctions between the giver, the gift, and the recipient. Similarly, in this verse, the act of giving to white horses, multicolored ones, and then to Brahmins can be seen as a manifestation of the same ultimate reality, Brahman. The distinctions between the recipients are but a play of the phenomenal world, while the true essence remains unchanged. This verse, thus, points to the brahman-ātman identity, where the individual self is ultimately one with the universal self, transcending all worldly dichotomies. Shankara's reasoning on the unity of all existence underscores the idea that the apparent distinctions are but a superficial layer, beneath which lies the undivided, all-encompassing Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is interpreted within the context of bhakti, emphasizing the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Ramanuja, in his commentary on the Bhagavad Gita (3.11), discusses the importance of selfless action and devotion. Similarly, this act of giving to horses and Brahmins can be seen as a form of worship, where the devotee offers everything to the Lord, recognizing His presence in all beings. The distinction between the recipients symbolizes the various aspects of the divine, which are ultimately reconciled in the Supreme Being. The verse highlights the path of devotion, where the individual surrenders all actions and their fruits to the Lord, cultivation a sense of dependence and love. This act of surrender is a means to experience the divine presence, which permeates all existence, including the horses and the Brahmins, thus underscoring the personal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse speaks to the universal principle of selflessness and the interconnectedness of all beings. Swami Vivekananda, in his lecture 'The Message of Vedanta' (delivered in London, 1896), emphasized the importance of recognizing the divine in every being. The act of giving to horses and Brahmins represents the expansion of one's compassion and understanding, transcending the boundaries of species and social hierarchies. The verse encourages the adoption of a holistic perspective, where every action is a form of worship, offered to the universal spirit that resides within all. This reading aligns with Radhakrishnan's philosophy of universalism, which advocates for the realization of the common human experience, beyond the distinctions of creed, caste, or color. The practical application of this verse in contemporary life involves cultivating empathy, recognizing the inherent value of every life form, and striving towards a world where actions are guided by a sense of unity and compassion, reflecting the universal and eternal principles of Vedanta.