tataḥ sugrīvaḥ parituṣṭo vānarān praviśan vanam
“Then Sugriva, being pleased, entered the forest surrounded by monkeys.”
Structure
tataḥ sugrīvaḥ parituṣṭo vānarān praviśan vanam
tataḥ (then) sugrīvaḥ (Sugriva) parituṣṭoḥ (being pleased) vānarān (the monkeys) praviśan (entering) vanam (the forest)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| sugrīvaḥ | sugrīvaḥ | noun | nominative · singular · masculine | Sugrīva |
| parituṣṭo | parituṣṭo | verb | √tuṣṭ · past participle · third | being pleased, delighted |
| vānarān | vānarān | noun | accusative · plural · masculine | monkeys |
| praviśan | praviśan | verb | √viś · present participle · third | entering |
| vanam | vanam | noun | accusative · singular · neuter | forest |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ sugrīvaḥ parituṣṭo vānarān praviśan vanam, can be interpreted through the lens of non-duality, where Sugriva's satisfaction and his entry into the forest with monkeys symbolize the jiva's (individual self) immersion in the world (prapancha) while being pleased or fulfilled. According to Shankara, true fulfillment comes from realizing one's true nature as Brahman. Although Shankara does not directly comment on this verse, his commentary on the Taittiriya Upanishad (where he discusses the concept of bliss and the nature of the self) can be applied here. The bliss or satisfaction (parituṣṭo) felt by Sugriva can be seen as a shadow or a faint reflection of the ultimate bliss (ānanda) that is Brahman. This interpretation underscores the importance of recognizing the distinction between the ephemeral happiness derived from worldly interactions and the eternal bliss of Self-realization, pointing towards the identity of Brahman and Ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, Sugriva's entry into the forest, surrounded by monkeys and being pleased, can be seen as a metaphor for the relationship between the jīva (Sugriva, representing the individual soul) and Īśvara (the divine, here symbolized by the forest and its inhabitants). Rāmānujācārya's concept of viśiṣṭādvaita (qualified non-dualism) suggests that the jīva, though distinct from Īśvara, is intimately connected with and dependent on the divine. Sugriva's satisfaction and his reliance on his troop of monkeys reflect this interdependence, where the jīva finds fulfillment and protection under the guidance and grace of Īśvara. Although direct commentary by Ramanuja or Madhva on this verse may not be available, their overall theological stance emphasizes the importance of devotion (bhakti) and surrender (prapatti) to the divine, themes that are subtly underscored in Sugriva's actions and attitude in this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often emphasized the importance of practical application of Vedantic principles in everyday life. This verse, where Sugriva enters the forest pleased and surrounded by his troop, can be seen as an allegory for the power of collective action and leadership. Vivekananda, in his speech 'The Message of Vivekananda' (though not directly referencing this verse), emphasizes the need for individuals to take initiative and lead, serving as a force for positive change in their communities, much like Sugriva leading his monkeys. Similarly, S. Radhakrishnan, in his philosophical works, discusses the concept of 'universal brotherhood,' where every being is interconnected and interdependent. Sugriva's satisfaction among his troop reflects this harmony and mutual support, suggesting that individual fulfillment is deeply linked with the collective well-being. This perspective makes the verse relevant to contemporary societal issues, encouraging community leadership, cooperation, and the pursuit of collective happiness as a path to individual fulfillment.