tataḥ śvetebhyaḥ plavaṅgamēbhyāḥ sagaraḥ parvatarājāya
“Then Sagar, the king of mountains, to the white and jumping ( monkeys ) .”
Structure
tataḥ śvetebhyaḥ plavaṅgamēbhyāḥ sagaraḥ parvatarājāya
sagaraḥ (Sagara) tataḥ (then) śvetebhyaḥ (white) plavaṅgamēbhyāḥ (to the monkeys) parvatarājāya (to the king of mountains)
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 |
| plavaṅgamēbhyāḥ | plavaṅgamēbhyāḥ | noun | dative/ablative · plural · masculine | to/from the long-legged ones (monkeys) |
| sagaraḥ | sagaraḥ | noun | nominative · singular · masculine | Sagara (a king's name) |
| parvatarājāya | parvatarājāya | compound | karmadhāraya · "parvatānāṃ rājā" | to the king of mountains |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, 'tataḥ śvetebhyaḥ plavaṅgamēbhyāḥ sagaraḥ parvatarājāya', can be interpreted through the lens of non-duality, where the distinctions between the king of mountains (Himalayas), the white and jumping monkeys, and Sagar ( possibly referring to an ocean or a sage) dissolve. Shankara, in his commentary on the Brahmasutras, often emphasizes the ultimate reality of Brahman, transcending all dualities. In this context, the verse points towards the Brahman-ātman identity, where all beings, regardless of their apparent differences, are essentially the same undivided consciousness. However, direct commentary from Shankara on this specific verse is not found, but his general approach to interpreting scriptures as pointers to the non-dual nature of reality applies. This interpretation invites the reader to contemplate the unity beneath the diversity of creation, underscoring the Advaitic theme of the ultimate reality being singular and unchanging.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on devotion and the personal relationship between the jīva (individual self) and Īśvara (the Lord), views this verse as an opportunity to reflect on the interaction between the divine and human realms. Rāmānujācārya, in his commentary on the Gītā, highlights the importance of recognizing the Lord's presence in all aspects of creation. Although direct commentary on this verse from Rāmānujācārya or Madhvācārya is not available, the Vaiṣṇava perspective would likely see Sagar, the king of mountains, and the monkeys as part of the divine creation, with their actions and interactions governed by the will of the Supreme. This verse could symbolize the call of the divine to the individual souls (represented by the monkeys) to seek refuge and guidance, illustrating the path of bhakti or devotion towards realizing one's true nature and relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedantic principles in everyday life, stressing the universal principles that can guide human conduct and understanding. This verse, with its imagery of the natural world and the interaction between different elements, can be seen as a metaphor for the interconnectedness of all existence. Vivekānanda might interpret the 'white and jumping monkeys' as symbols of the restless and ever-changing nature of the human mind, with 'Sagar, the king of mountains' representing the stable and unchanging essence of the self. The call to move towards this stability, symbolized by the interaction between Sagar and the monkeys, can be seen as a call to self-realization and inner peace. This interpretation aligns with Vivekānanda's teachings on the importance of self-control, balance, and the realization of one's true nature as a path to both individual and universal harmony.