tataḥ śvetebhyaḥ plavaṅgamebhyaḥ saṅgamaḥ
“Then (there occurred) an assembly of the white monkeys”
Structure
tataḥ śvetebhyaḥ plavaṅgamebhyaḥ saṅgamaḥ
tataḥ (then) śvetebhyaḥ (with the white ones) plavaṅgamebhyaḥ (with the jumping ones) saṅgamaḥ (the meeting or assembly)
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 |
| plavaṅgamebhyaḥ | plavaṅgamebhyaḥ | noun | dative/ablative · plural · masculine | to/from the jumping ones |
| saṅgamaḥ | saṅgamaḥ | noun | nominative · singular · masculine | confluence, meeting |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ śvetebhyaḥ plavaṅgamebhyaḥ saṅgamaḥ, when considered in the context of the Mahābhārata, presents an interesting dilemma for non-dual interpretation. Shankara's commentary on the Upanishads and the Bhagavad Gita emphasizes the ultimate reality of Brahman and the illusory nature of the world. While Shankara does not directly comment on this verse, his broader philosophical framework suggests that the 'white monkeys' could symbolize the purified mind or the sattva guna, which facilitates the realization of the brahman-ātman identity. The assembly or gathering of these monkeys could represent the congregating of various aspects of the self towards the ultimate goal of self-realization, where all distinctions are transcended, and the non-dual nature of reality is understood. This interpretation hinges on the idea that all worldly phenomena, including the assembly of monkeys, serve as pedagogical tools for illustrating the path to moksha, or liberation, which is the understanding of the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, the verse tataḥ śvetebhyaḥ plavaṅgamebhyaḥ saṅgamaḥ could be seen as a symbolic representation of the devotees' union with the divine. Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the personal aspect of the ultimate reality (Īśvara) and the loving relationship between Īśvara and the jīva (individual self). The 'white monkeys' could be interpreted as embodiments of pure devotion, and their assembly as the collective approach of devotees towards the feet of the Lord. This interpretation aligns with Rāmānuja's concept of 'prapatti,' or self-surrender, where the jīva, recognizing its inherent dependence on Īśvara, seeks refuge and union with the divine. This verse, in the context of the Mahābhārata, could thus highlight the importance of communal devotion and the pursuit of a personal relationship with the divine, underscoring the Vaiṣṇava emphasis on bhakti (devotion) as a means to achieve moksha.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal aspects of Vedāntic teachings, applying them to contemporary life. The verse tataḥ śvetebhyaḥ plavaṅgamebhyaḥ saṅgamaḥ could be seen as a call to unity and harmony among diverse elements, symbolized by the 'white monkeys.' This assembly could represent the coming together of individuals from different backgrounds and walks of life, united in their pursuit of a higher goal or ideal. Vivekānanda, in his speech at the Parliament of the World's Religions, emphasized the importance of universal acceptance and the recognition of the divine in every being. This verse, through the lens of Neo-Vedānta, encourages a universal brotherhood, where differences are transcended, and the common humanity is celebrated. It invites individuals to move beyond their petty divisions and gather in a shared pursuit of knowledge, peace, and self-realization, reflecting Vivekānanda's vision of a harmonious and enlightened world society.