Tataḥ śvetavraṇamathena dṛṣṭvā tūrṇaṁ yayau dhanurādāya vṛkṣam
“Then, having seen Śvetavrana coming, he quickly took up his bow and went to a tree.”
Structure
Tataḥ śvetavraṇam athena dṛṣṭvā tūrṇaṁ yayau dhanur ādāya vṛkṣam
Tataḥ (then) śvetavraṇam (white-uddered cow) athena (with that) dṛṣṭvā (having seen) tūrṇaṁ (quickly) dhanur (bow) ādāya (taking) vṛkṣam (at the tree) yayau (he went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetavraṇam | śvetavraṇam | noun | accusative · singular · masculine | white antelope |
| athena | athena | indeclinable | — | then, at that time |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tūrṇaṁ | tūrṇaṁ | indeclinable | — | quickly, swiftly |
| yayau | yayau | verb | √yā · past · third | he went |
| dhanur | dhanur | noun | accusative · singular · masculine | bow |
| ādāya | ādāya | indeclinable | — | having taken |
| vṛkṣam | vṛkṣam | noun | accusative · singular · masculine | tree |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, 'Tataḥ śvetavraṇamathena dṛṣṭvā tūrṇaṁ yayau dhanurādāya vṛkṣam', can be interpreted through the lens of non-duality by focusing on the action and the actor. Śaṅkarācārya, in his Brahma Sutra Bhashya, discusses the nature of the Self (ātman) and its relation to the ultimate reality (Brahman). In this context, the action of taking up the bow and going to a tree can be seen as a metaphor for the individual's (jīva) quest for protection or refuge. The tree, symbolizing the unwavering and unchanging nature of Brahman, reminds us that true refuge is not in external objects but in the realization of one's true Self, which is essentially non-different from Brahman. This interpretation aligns with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he emphasizes the importance of recognizing the ātman-Brahman identity to achieve liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse highlights the relationship between the individual soul (jīva) and the Lord (Īśvara). The actor's decision to take his bow and go to a tree upon seeing Śvetavrana can be seen as an act of seeking protection, which parallels the devotional relationship where the jīva seeks refuge in Īśvara. Rāmānuja, in his Gīta Bhashya, emphasizes the importance of prapatti, or surrender, as a means to attain liberation. This verse can thus be understood as illustrating the jīva's natural inclination to seek shelter under a higher power, reflecting the dependency of the individual on the divine for protection and salvation. This interpretation is in line with the Vaiṣṇava emphasis on bhakti (devotion) as a path to realizing one's true nature and achieving union with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical applications of Vedāntic principles in everyday life. Looking at this verse, 'Tataḥ śvetavraṇamathena dṛṣṭvā tūrṇaṁ yayau dhanurādāya vṛkṣam', from a Neo-Vedāntic perspective, we can interpret the action of quickly seeking refuge as a call to readiness and preparation in the face of challenges. Vivekānanda, in his speech 'The Message of Vedanta' (given in the U.S.), highlighted the importance of self-reliance and the strength that comes from within. This verse can be seen as encouraging individuals to be prepared to face life's challenges with courage and determination, symbolized by the bow, and to find strength and peace in the stability and wisdom represented by the tree. This interpretation aligns with the emphasis on personal empowerment and spiritual growth that is characteristic of Neo-Vedāntic thought, as articulated by both Vivekānanda and S. Rādhākrishnan in their writings and lectures.