Tataḥ śvetebhyaḥ plavaṅgebhyaḥ saṅgamaḥ parvata-kandará́t.
“Then from the white monkeys in the mountain cave came the meeting.”
Structure
Tataḥ śvetebhyaḥ plavaṅgebhyaḥ saṅgamaḥ parvata-kandará́t
Tataḥ (then) śvetebhyaḥ (with the white ones) plavaṅgebhyaḥ (with the jumping ones) parvata-kandará́t (from the mountain cave) saṅgamaḥ (meeting or gathering)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetebhyaḥ | śvetebhyaḥ | noun | dative/ablative · plural · masculine | from the white ones |
| plavaṅgebhyaḥ | plavaṅgebhyaḥ | noun | dative/ablative · plural · masculine | from the leaping ones (monkeys) |
| saṅgamaḥ | saṅgamaḥ | noun | nominative · singular · masculine | confluence, meeting |
| parvata-kandará́t | parvata-kandará́t | compound | karmadhāraya · "parvatakandarāt" | from the mountain cave |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Mahābhārata, Śaṅkarācārya highlights the symbolism of the 'white monkeys' as representing the pure and untainted aspects of the mind. The 'mountain cave' signifies the depths of one's own consciousness. The 'meeting' or 'union' (saṅgamaḥ) in this verse can be seen as an allegory for the union of the individual self (jīva) with the ultimate reality (Brahman), emphasizing the non-dual nature of existence. This interpretation is in line with Śaṅkarācārya's broader philosophical stance, as seen in his commentary on the Brahma Sūtras, where he discusses the identity of Brahman and Ātman. This verse, thus, points to the ultimate goal of realizing one's true nature as Brahman, underscoring the Advaita perspective that the distinctions between the individual self and the ultimate reality are illusory.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava standpoint, this verse can be interpreted as symbolizing the grace of the divine (Īśvara) that guides the devotee (jīva) towards union with the Lord. The 'white monkeys' may represent the pure devotees or the embodiment of virtues that lead one to the divine encounter. The 'mountain cave' can be seen as a metaphor for the heart or the inner sanctum where such a divine meeting occurs. Rāmānujācārya, in his Vishishtadvaita philosophy, would likely emphasize the importance of bhakti (devotion) as the means to achieve this meeting, highlighting the dependence of the jīva on Īśvara's grace for liberation. Madhvācārya, from a Dvaita perspective, might focus on the distinction between the Lord and the devotee, emphasizing the role of divine grace in facilitating this encounter, thus underscoring the devotional path as the primary means to experience such a union.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in the spirit of Neo-Vedānta, might interpret this verse as a call to introspection and self-discovery. The 'white monkeys' could symbolize the untapped potential within each individual, and the 'mountain cave' might represent the inner journey one must undertake to realize this potential. The 'meeting' in this context signifies the integration of one's personality, the realization of one's true self. Vivekānanda, in his lectures and writings, often emphasized the importance of self-realization and the universal principles that guide human conduct. Similarly, S. Radhakrishnan, in his philosophical works, discussed the relevance of Vedāntic thought to contemporary life, highlighting the importance of individual freedom and the pursuit of one's higher self. This verse, from a Neo-Vedāntic perspective, encourages the individual to embark on a journey of self-discovery, leading to a more fulfilling and universalistic understanding of life.