sa etāṃstīn ratho mahārathān sagotrān samupasthitān
“He saw those three great chariot-warriors, who were also his relatives, standing before him.”
Structure
saḥ - etān - tīn - rathān - mahārathān - sagotrān - samupāgatān
saḥ (he) etān (these) tīn (three) rathān (warriors) mahārathān (great warriors) sagotrān (of the same gotra) samupāgatān (who have come)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| etān | etān | pronoun | accusative · plural · masculine | these |
| tīn | tīn | indeclinable | — | three |
| rathān | rathān | noun | accusative · plural · masculine | charioteers |
| mahārathān | mahārathān | compound | bahuvrīhi · "mahat rathaḥ yānām" | great charioteers |
| sagotrān | sagotrān | compound | bahuvrīhi · "samaḥ gotraḥ yāṣāṃ" | of the same lineage |
| samupasthitān | samupasthitān | verb | √sthā · past participle · third | who have approached |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, sa etāṃstīn ratho mahārathān sagotrān samupasthitān, underscores the theme of non-dual awareness, as the individual self (jīva) perceives the external world, including the great chariot-warriors, as ultimately part of the unified brahman. According to Shankara's commentary on the Brahmasūtra (1.1.5), the individual's perception of multiplicity is a product of ignorance (avidyā). The phrase 'samupasthitān' (standing before him) can be seen as a metaphor for the ultimate reality (brahman) being ever-present before the individual, awaiting realization. In his commentary on the Taittirīya Upaniṣad (2.1), Shankara emphasizes the identity of the individual self (ātman) with the ultimate reality (brahman), which is hinted at in this verse through the description of the chariot-warriors as 'sagotrān' (of the same clan), suggesting an underlying unity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya (2.1.9), comments on the concept of 'sagotrān' as signifying the inherent connectedness between the jīva and Īśvara, emphasizing that the individual's perception of the world is always in relation to the divine. The phrase 'mahārathān' (great chariot-warriors) can be interpreted as a symbol for the divine attributes or the various forms of the Supreme Lord, ever-present and manifest before the individual. Madhvācārya, in his commentary on the Bhagavad Gītā (11.27), highlights the devotional aspect, where the individual, like Arjuna, sees the divine forms and is reminded of the omnipresence of Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lecture 'The Absolute and the Manifest' (Complete Works, Vol. 2), emphasizes the universal and practical application of this verse, suggesting that the perception of the great chariot-warriors represents the individual's ability to recognize the divine in all beings. The phrase 'samupasthitān' signifies the accessibility of the ultimate reality in everyday life. Similarly, S. Rādhākrishnan, in his 'Indian Philosophy' (Vol. 1), interprets 'sagotrān' as representing the inherent unity and interconnectedness of all existence, underscoring the importance of recognizing this unity in personal and social relationships. Both thinkers highlight the contemporary relevance of this verse in promoting a sense of universal brotherhood and harmony.