Dhanañjayo 'bhirāmo Drupado Draupadeyāstathā । Sutān iva sarvān pśyan mām atha yuyutsavaḥ .
“Dhananjaya, Arjuna, looked at his sons, as well as at Drupada and the sons of Draupadi, and then at Me, with a desire to fight.”
Structure
Dhanañjayaḥ abhirāmaḥ Drupadaḥ Draupadeyāstathā sutān iva sarvān pśyan mām atha yuyutsavaḥ
yuyutsavaḥ (you who desire to fight) mām (me) atha (then) sarvān (all) sutān iva (like sons) pśyan (seeing) Dhanañjayaḥ (Dhanañjaya) abhirāmaḥ (the lovely one) Drupadaḥ (Drupada) tathā (and) Draupadeyās (the sons of Draupadī)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Dhanañjayaḥ | Dhanañjayaḥ | noun | nominative · singular · masculine | Arjuna |
| abhirāmaḥ | abhirāmaḥ | noun | nominative · singular · masculine | beautiful |
| Drupadaḥ | Drupadaḥ | noun | nominative · singular · masculine | Drupada |
| Draupadeyāstathā | Draupadeyāstathā | noun | nominative · plural · masculine | sons of Draupadī |
| sutān | sutān | noun | accusative · plural · masculine | sons |
| iva | iva | indeclinable | — | like |
| sarvān | sarvān | pronoun | accusative · plural · masculine | all |
| pśyan | pśyan | verb | √pśya · present participle · third | seeing |
| mām | mām | pronoun | accusative · singular · masculine | me |
| atha | atha | indeclinable | — | then |
| yuyutsavaḥ | yuyutsavaḥ | verb | √yudh · optative · second | you wish to fight |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara interprets this verse as an illustration of the non-dual nature of reality. Dhanañjaya, or Arjuna, is caught in the midst of a familial conflict, yet his gaze ultimately falls on Krishna, symbolizing the ātman's (individual self) inherent longing to realize its identity with Brahman (the ultimate reality). This verse, for Shankara, underscores the impermanence of worldly ties and the inevitability of the quest for the ultimate truth, where the distinctions between the self and the other dissolve. As Shankara notes in his commentary on the Gītā, the true Self is beyond all dualities, and Arjuna's predicament serves as a metaphor for the universal human condition, highlighting the necessity of transcending worldly attachments to realize one's true nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as a poignant expression of the jīva's (individual soul) inherent dependence on Īśvara (the Lord). Arjuna's gaze at Krishna signifies the surrendered heart's longing for divine guidance in times of turmoil. This moment captures the essence of the bhakti (devotion) path, where the devotee seeks refuge in the Lord, acknowledging the limits of human understanding and the importance of divine intervention. Madhvācārya, meanwhile, might interpret this verse as highlighting the distinction between the Lord and the individual selves, emphasizing the role of devotion in bridging this gap. Both perspectives converge on the importance of recognizing one's place within the larger cosmic order, under the benevolent gaze of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the universal application of the Bhagavad Gītā's teachings, applicable not just to ancient Indian warriors but to all individuals facing life's dilemmas. This verse, in particular, can be seen as a reflection of the internal conflict we all face, torn between personal and universal responsibilities. Vivekānanda might interpret Arjuna's dilemma as a symbol of the individual's struggle to balance the particular with the universal, the personal with the cosmic. Similarly, S. Radhakrishnan, focusing on the practical application of Vedāntic principles, could view this verse as an invitation to introspection, where one examines one's motivations and actions in the light of a higher purpose, ultimately leading to a more compassionate and universal understanding of one's role in the world.