Tatah śvetebhyaḥ plavaṅgamebhyaḥ sagaro mahiṣavān । Rājā babhūva puruṇyaḥ kāśyaḥ kaśyapa ātmavān ॥
“Then from the white monkeys and from the great leap-possessing ones was born Sagar, the powerful; and from Purusha was born Kasha, the powerful, son of Kashyapa.”
Structure
tatah - śvetebhyaḥ - plavaṅgamebhyaḥ - sagaro - mahiṣavān - rājā - babhūva - puruṇyaḥ - kāśyaḥ - kaśyapa - ātmavān
Tatah (then) śvetebhyaḥ (from white) plavaṅgamebhyaḥ (to jumping) sagaro (Sagara) mahiṣavān (the lord of the earth), rājā (the king) puruṇyaḥ (the ancient one) kāśyaḥ (of Kasha) kaśyapa (son of Kashyapa) ātmavān (the self-existent one) babhūva (became)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatah | tatah | indeclinable | — | then, thereafter |
| śvetebhyaḥ | śvetebhyaḥ | noun | ablative plural · plural · masculine | from the white ones |
| plavaṅgamebhyaḥ | plavaṅgamebhyaḥ | noun | ablative plural · plural · masculine | from the leaping ones |
| sagaro | sagaro | noun | nominative singular · singular · masculine | Sagaro |
| mahiṣavān | mahiṣavān | compound | bahuvrīhi · "mahiṣavān" | having mahīṣa ( buffalo-like sons) |
| rājā | rājā | noun | nominative singular · singular · masculine | king |
| babhūva | babhūva | verb | √bhū · past · third | became |
| puruṇyaḥ | puruṇyaḥ | noun | nominative singular · singular · masculine | Puruṇya |
| kāśyaḥ | kāśyaḥ | noun | nominative singular · singular · masculine | Kaśya |
| kaśyapa | kaśyapa | noun | nominative singular · singular · masculine | Kaśyapa |
| ātmavān | ātmavān | compound | bahuvrīhi · "ātmavān" | self-possessed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, stating 'tatah śvetebhyaḥ plavaṅgamebhyaḥ sagaro mahiṣavān,' hints at the non-dual nature of reality by implying a unity among diverse beings. Shankara, in his commentary on the Brahma Sutras, discusses how all beings, including those like Sagar and Kashyapa mentioned here, ultimately point to the unified essence of Brahman. The birth of Sagar and Kasha from different sources symbolizes the various manifestations of the ultimate reality. The key phrase 'kaśyapa ātmavān' suggests that Kashyapa, like all beings, is essentially a manifestation of the ātman, which is one with Brahman. Thus, this verse supports the Advaita view that the distinctions between beings are illusory, and all are connected through their shared essence. Shankara's reasoning on related passages underscores the importance of recognizing this unified identity to achieve liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The relationship between the jīva (individual souls) and Īśvara (the Supreme Lord) is central in understanding this verse. Ramanuja would interpret the lineages of Sagar and Kasha as illustrative of the Lord's diverse creations and the variety of paths to devotion. The 'śvetebhyaḥ plavaṅgamebhyaḥ' suggests a hierarchy of creation, where different beings have different natures, yet all are under the care of the Supreme. Madhva, meanwhile, might emphasize the distinction between the Supreme and the individual souls, seeing in Sagar and Kasha examples of devotees striving for union with their Lord. The phrase 'kaśyapa ātmavān' could imply that the soul of Kashyapa, like all souls, strives for a direct relationship with God, underscoring the devotional path as the means to realize this relationship. Both Ramanuja and Madhva would find in this verse a call to recognize and worship the Supreme, who is the source and sustainer of all creation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda often spoke about the universal principles hidden within ancient texts. This verse, with its mention of different beings and their sources, can be seen as a metaphor for the diversity and unity of human experience. The 'śvetebhyaḥ plavaṅgamebhyaḥ' may represent the various impulses and capacities within humanity, while 'sagaro mahiṣavān' and 'kaśyapa ātmavān' symbolize the potential for greatness and the inner quest for meaning that defines human existence. Radhakrishnan, in his philosophical writings, emphasized the importance of realizing the universal self that underlies all distinctions. He might interpret this verse as pointing to the journey of self-discovery, where individuals, like Sagar and Kasha, embark on their unique paths, eventually to find their place within the larger cosmic order. This verse, therefore, invites a reflection on our own nature and our place in the world, encouraging a life of purpose, self-awareness, and contribution to the greater good.