Tataḥ śvetebhyaḥ plavaṅgebhyaḥ sagaraḥ paryavartata । Tathā dharmena sagarasya tuṣṭaḥ parituṣṭaḥ.
“Then Sagar turned to the white and jumping (fish) and then by Dharma (the son of Sagar was) pleased and highly pleased.”
Structure
Tataḥ śvetebhyaḥ plavaṅgebhyaḥ sagaraḥ paryavartata Tathā dharmena sagarasya tuṣṭaḥ parituṣṭaḥ
Tataḥ (then) śvetebhyaḥ (white) plavaṅgebhyaḥ ( monkeys) sagaraḥ (Sagara) paryavartata (turned around/returned) Tathā (thus) dharmena (with Dharma) sagarasya (of Sagara) tuṣṭaḥ (pleased) parituṣṭaḥ ( highly pleased)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śvetebhyaḥ | śvetebhyaḥ | noun | dative/ablative · plural · masculine | to/from the white ones |
| plavaṅgebhyaḥ | plavaṅgebhyaḥ | noun | dative/ablative · plural · masculine | to/from the jumping ones ( probably monkeys ) |
| sagaraḥ | sagaraḥ | noun | nominative · singular · masculine | Sagara ( a king's name ) |
| paryavartata | paryavartata | verb | √vart · past · third | he turned/ went around/ conquered |
| Tathā | Tathā | indeclinable | — | thus, in that way |
| dharmena | dharmena | noun | instrumental · singular · masculine | with dharma/ righteousness |
| sagarasya | sagarasya | noun | genitive · singular · masculine | of Sagara |
| tuṣṭaḥ | tuṣṭaḥ | verb | √tuṣ · past · third | was pleased/ satisfied |
| parituṣṭaḥ | parituṣṭaḥ | verb | √tuṣ · past · third | was highly pleased/ very satisfied |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, when considered through the lens of non-dualism, reveals the essence of the ultimate reality, Brahman. Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes the concept of 'sad-vidyā' or the knowledge of existence, which points to the realization of the identity between the individual self (ātman) and the universal self (Brahman). The turning of Sagar to the white and jumping fish can be seen as a metaphor for the turning of the individual towards the knowledge of the Self, leading to the realization of one's true nature, which is Brahman. The satisfaction and high satisfaction (tuṣṭaḥ parituṣṭaḥ) experienced by Dharma, son of Sagar, symbolize the bliss (ānanda) that arises from this realization. Śaṅkarācārya, in his Bṛhadāraṇyaka Upaniṣad Bhāṣya, discusses the importance of understanding the ' mahāvākya' (great sayings) such as 'Tat tvam asi' (You are That), which directly points to the non-dual identity of Ātman and Brahman, a realization that this verse indirectly alludes to.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted in the context of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of 'prapatti' or surrender to the Lord, which is essential for the jīva to attain liberation. The actions of Sagar and the satisfaction of Dharma can be seen as a symbol of the devotee's surrender and the consequent divine satisfaction. The white and jumping fish might represent the jīvas, who, by surrendering to the Lord (as represented by Sagar's turn towards them), find their path to liberation. Madhvācārya, emphasizing the difference between the Lord and the jīvas, might view this verse as illustrating the independent will of the Lord in granting liberation to the devotees, with Dharma's satisfaction reflecting the Lord's approval of the devotee's devotion. This interpretation underscores the personal, devotional aspect of the relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. He might interpret this verse as a call to action, symbolizing the need for individuals to turn towards their inner selves (represented by the white and jumping fish) to discover their true potential and realize their unity with the universe. The character of Dharma and his satisfaction could represent the ethical and moral foundations that guide human actions towards this self-realization. Vivekānanda, known for his advocacy of universal acceptance and service to humanity, would likely see this verse as encouraging individuals to engage in selfless work (niskāma karma) for the greater good, leading to a sense of fulfillment and satisfaction that parallels Dharma's experience. Similarly, S. Radhakrishnan, focusing on the philosophical aspects of Vedānta, might view this verse as highlighting the importance of integrating spiritual values into daily life, fostering a sense of harmony and unity among all beings.