tataḥ śvetottarāyaṇo raivatyastu yathāgatam
“Then Śveta and Uttarāyaṇa and Raivata, each in their turn, spoke in the manner they had come”
Structure
tataḥ śveta-uttarāyaṇo raivatyas tu yathā-gatam
tataḥ (then) śveta-uttarāyaṇo (the northern course of the sun) raivatyas (Rivaty or a name associated with the Nakshatra) tu (indeed) yathā-gatam (as gone or according to the path)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śveta | śveta | adjective | — | white, northern |
| uttarāyaṇo | uttarāyaṇo | noun | nominative · singular · masculine | the northern solstice or the period when the sun travels northwards |
| raivatyas | raivatyas | noun | nominative · singular · masculine | son of Revata or a name |
| tu | tu | indeclinable | — | indeed, also |
| yathā | yathā | indeclinable | — | as, in a manner |
| gatam | gatam | noun | accusative · singular · neuter | what has been done, state, condition |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the non-dual reality of Brahman, where śveta, uttarāyaṇa, and raivata, each in their turn, speak in the manner they had come, illustrating the unity of consciousness. Shankara's reasoning on similar passages emphasizes the ultimate identity of the individual self (ātman) with the universal self (Brahman). In his commentary on the Brahma Sutras, Shankara argues that the distinctions between individual selves are a product of ignorance (avidyā), and that the realization of the true nature of the self (ātman) reveals the non-dual reality of Brahman. This verse hints at this non-duality, suggesting that the speaker's words are not separate from their true nature, but an expression of it. Thus, the verse supports the Advaita Vedānta position that the ultimate reality is a unified, all-encompassing Brahman, and that the distinctions between individuals are illusory.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as illustrating the relationship between the individual self (jīva) and the Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the importance of bhakti (devotion) in realizing the true nature of the self and its relationship with the Lord. The fact that śveta, uttarāyaṇa, and raivata speak in the manner they had come suggests a surrender to the Lord's will, and a recognition of their place within the larger cosmic order. This surrender is a key aspect of Vaiṣṇava devotion, and allows the individual to realize their true nature as a servant of the Lord. Madhvācārya, on the other hand, might interpret this verse as illustrating the distinction between the individual self and the Lord, emphasizing the importance of recognizing and worshiping the Lord as the supreme reality.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a call to authenticity and self-expression, encouraging individuals to speak from their own unique perspective and experience. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of individuality and self-expression, arguing that each person has a unique role to play in the world. The fact that śveta, uttarāyaṇa, and raivata speak in the manner they had come suggests a confidence and self-assurance that comes from being true to oneself. S. Rādhākrishnan, in his writings on the Upaniṣads, highlights the importance of self-realization and the recognition of one's own true nature. This verse can be seen as a reminder of the importance of staying true to oneself, and expressing one's own unique perspective and experience, rather than trying to conform to external expectations or norms. This message has particular relevance in contemporary life, where individuals are often encouraged to conform to societal norms and expectations.