tataḥ śvetebhyaḥ plavaṅgebhyaḥ śṛṅgiṇaḥ parvatebhyas iti ।
“Then (the Sage) addressed (them) as the white monkeys, the leaping ones, and Śṛṅgin the mountain-dwellers.”
Structure
tataḥ śvetebhyaḥ plavaṅgebhyaḥ śṛṅgiṇaḥ parvatebhyas iti
tataḥ (then) śvetebhyaḥ (from white ones) plavaṅgebhyaḥ (from jumping ones) śṛṅgiṇaḥ (those with horns) parvatebhyas (from mountainous ones) iti (thus)
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 |
| plavaṅgebhyaḥ | plavaṅgebhyaḥ | noun | dative/ablative · plural · masculine | from the leaping ones |
| śṛṅgiṇaḥ | śṛṅgiṇaḥ | noun | nominative · plural · masculine | the horned ones |
| parvatebhyas | parvatebhyas | noun | dative/ablative · plural · masculine | from the mountain-dwellers |
| iti | iti | indeclinable | — | thus, says |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse offers a profound insight into the non-dual nature of reality. The address to the monkeys as 'white' and 'leaping ones' signifies the various attributes and forms that the ultimate reality, Brahman, assumes. Shankara's commentary on the Brahmasūtra (1.1.5) emphasizes that all names and forms are mere superimpositions on the one, unchanging Brahman. Similarly, in this verse, the sage's address to the monkeys as 'Śṛṅgin the mountain-dwellers' underscores the identity of the individual self (ātman) with the universal self (Brahman), transcending all distinctions and attributes. This interpretation highlights the non-dual reading of the verse, where the sage's words point to the ultimate reality that underlies all manifestations. By contemplating this verse, one can glimpse the brahman-ātman identity, which is the core of Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya's commentary on the Brahmasūtra (1.1.1) emphasizes the notion of 'śeṣa-śeṣin' (the relationship between the servant and the master), where the jīva is always subordinate to Īśvara. The address to the monkeys as 'Śṛṅgin the mountain-dwellers' signifies the lordship of Īśvara over all creation, including the natural world. The verse highlights the devotional aspect of the Vaiṣṇava tradition, where the jīva seeks to establish a loving relationship with Īśvara, recognizing His sovereignty over all. This interpretation underscores the significance of bhakti (devotion) in the Vaiṣṇava tradition, where the goal is to cultivate a deep sense of surrender and dedication to the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a universal and practical message that resonates with contemporary life. Swami Vivekānanda, in his lecture on 'The Absolute and the Manifest' (Complete Works, Vol. 2), emphasized the importance of recognizing the unity that underlies all manifestations. The address to the monkeys as 'white' and 'leaping ones' signifies the diversity of human experience, while the reference to 'Śṛṅgin the mountain-dwellers' points to the transcendent reality that underlies all. This verse encourages us to look beyond the surface level of differences and distinctions, and to recognize the common humanity that unites us all. In contemporary life, this message can inspire us to cultivate empathy, compassion, and understanding towards others, recognizing that we are all part of a larger whole. By embracing this universal perspective, we can work towards creating a more harmonious and just society.