tataḥ śvetebhyaḥ plavaṅgamebhyaḥ sumahate vāyavyebhyaḥ eva ca
“Then from the white, jumping and great wind-born monkeys.”
Structure
tataḥ śvetebhyaḥ plavaṅgamebhyaḥ sumahate vāyavyebhyaḥ eva ca
tataḥ (then) śvetebhyaḥ (from the white ones) plavaṅgamebhyaḥ (to the jumping ones) sumahate (to the very great ones) vāyavyebhyaḥ (to the wind-born ones) eva (indeed) ca (and)
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 |
| plavaṅgamebhyaḥ | plavaṅgamebhyaḥ | noun | dative/ablative · plural · masculine | from the jumping ones |
| sumahate | sumahate | adjective | — | very great |
| vāyavyebhyaḥ | vāyavyebhyaḥ | noun | dative/ablative · plural · masculine | from the wind-like ones |
| eva | eva | indeclinable | — | indeed, only |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ śvetebhyaḥ plavaṅgamebhyaḥ sumahate vāyavyebhyaḥ eva ca, hints at the non-dual nature of reality by mentioning 'śvetebhyaḥ' or the white monkeys, which can be interpreted as symbolizing the purity and unity of brahman. According to Shankara, the ultimate reality, brahman, is beyond all duality and distinctions. The phrase 'vāyavyebhyaḥ' or wind-born, can be seen as an illusion, maya, that creates the illusion of separation and plurality. In his commentary on the Brahma Sutras, Shankara explains that the individual self, ātman, is ultimately identical with brahman, and this verse alludes to the illusory nature of the world, pointing towards the brahman-ātman identity. By referencing the great wind-born monkeys, the verse underscores the idea that even the most powerful and majestic creations are mere manifestations of the ultimate reality, thereby reinforcing the non-dual perspective.
Vaiṣṇava tradition (Rāmānujācārya): In this verse, the white monkeys symbolize the devotees of Lord Vishnu, who are purified by their devotion and are therefore 'white'. Ramanuja, in his commentary on the Brahmasutras, emphasizes the importance of bhakti, or devotion, as the means to attain liberation. The phrase 'plavaṅgamebhyaḥ' or jumping, may be seen as representing the eagerness and enthusiasm of the devotees to reach their Lord. The 'vāyavyebhyaḥ' or wind-born, can be interpreted as the grace of God that lifts the devotees towards Him. According to Ramanuja, the jīva, or individual self, is inherently dependent on Īśvara, or God, and this verse illustrates the relationship between the two, highlighting the dependence of the jīva on Īśvara's grace for liberation. The verse also underscores the idea that the devotees, like the great wind-born monkeys, are instruments of God's will, and their actions are guided by His divine plan.
Neo-Vedānta (Swami Vivekānanda): This verse, tataḥ śvetebhyaḥ plavaṅgamebhyaḥ sumahate vāyavyebhyaḥ eva ca, holds a universal message that transcends traditional boundaries. Swami Vivekananda, in his lectures on the Upanishads, emphasized the importance of realizing one's true nature, which is beyond all external differences. The 'śvetebhyaḥ' or white monkeys, can be seen as representing the pure and untainted human spirit, which is capable of achieving great heights. The phrase 'plavaṅgamebhyaḥ' or jumping, may symbolize the boundless energy and potential that lies within every individual. According to Vivekananda, the ultimate goal of human life is to realize this inner potential and to become instruments of positive change in the world. The 'vāyavyebhyaḥ' or wind-born, can be interpreted as the universal forces that shape our lives and guide us towards our destiny. This verse encourages us to tap into our inner resources, to trust in the universal forces, and to strive for greatness, just like the great wind-born monkeys.