tataḥ śvete'śve mahatā vāhinīṃ yayāce ca tāṃ hastināṃ purandaram
“Then on a great white horse he asked for the army and the city of the elephants.”
Structure
tataḥ śvete aśve mahatā vāhinīṃ yayāce ca tāṃ hastināṃ purandaram
tataḥ (then) purandaram (the great one) mahatā (with a great) aśve (on a horse) śvete (white) vāhinīṃ (army) hastināṃ (of elephants) tāṃ (that) yayāce (he requested) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śvete | śvete | verb | √śvi · laṭ-present · third | is white or shining |
| aśve | aśve | noun | locative · singular · masculine | on the horse |
| mahatā | mahatā | noun | instrumental · singular · masculine | with the great one |
| vāhinīṃ | vāhinīṃ | noun | accusative · singular · feminine | army, troops |
| yayāce | yayāce | verb | √yā · laṭ-present · third | goes, proceeds |
| ca | ca | indeclinable | — | and |
| tāṃ | tāṃ | pronoun | accusative · singular · feminine | that (army) |
| hastināṃ | hastināṃ | noun | genitive · plural · masculine | of the elephants |
| purandaram | purandaram | noun | accusative · singular · masculine | the best of elephants |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, 'tataḥ śvete'śve mahatā vāhinīṃ yayāce ca tāṃ hastināṃ purandaram', presents an interesting case for non-dual interpretation. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of understanding the ultimate reality, Brahman, as the unchanging essence beyond all dualities. While this specific verse does not directly relate to his commentaries, the concept of 'mahatā vāhinīṃ' (great army) and 'hastināṃ purandaram' (city of elephants) can be seen as symbolic of the diverse manifestations of the universe, all of which are ultimately grounded in the unity of Brahman. The 'śvete'śve' (great white horse) may represent the pure and untainted consciousness that realizes this unity. Thus, the verse points to the brahman-ātman identity by suggesting that all distinctions, including those between the self and the world, are transcended in the realization of the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an allegory for the devotee's longing for union with the Divine. The 'śvete'śve' or great white horse may symbolize the vehicle of devotion that carries the devotee towards the Lord. Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the personal aspect of the ultimate reality, Īśvara, and the devotee's relationship with Him. This verse, with its imagery of a king requesting an army and a city, may reflect the devotee's desire for the Lord's grace and protection. The 'hastināṃ purandaram', or city of elephants, could represent the spiritual kingdom where the devotee finds refuge and union with the Lord. Thus, this verse highlights the devotional path, where the jīva (individual self) seeks to realize its intimate relationship with Īśvara (the personal Lord).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse, with its imagery of a great white horse and a request for an army and a city, can be seen as a call to action, urging individuals to strive for self-realization and the betterment of society. The 'śvete'śve' may symbolize the pure and strong will that drives individuals towards their goals. The 'hastināṃ purandaram' can be interpreted as the ideal society, where individuals live in harmony and mutual respect, much like the organized and cooperative society of elephants. Vivekānanda would likely view this verse as an encouragement to individuals to work towards creating a more just and equitable world, reflecting the universal principles of Vedānta. This interpretation resonates with his message of service to humanity as a means of realizing one's own divinity.