dhṛtarāṣṭras tu mahatā dṛupadena saha yudhyamāno mahārathaiḥ .
“King Dhritarashtra, however, was engaged in a great battle with Drupada, surrounded by great warriors.”
Structure
dhṛtarāṣṭras tu mahatā dṛupadena saha yudhyamāno mahārathaiḥ
dhṛtarāṣṭras (Dhritarashtra) tu (indeed) mahatā (by the great warrior)dṛupadena (with Drupada) saha (together) mahārathaiḥ (with great warriors)yudhyamāno (being fought) mahatā (by the great)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| dhṛtarāṣṭras | dhṛtarāṣṭras | noun | nominative · singular · masculine | Dhṛtarāṣṭra |
| tu | tu | indeclinable | — | indeed, surely |
| mahatā | mahatā | noun | instrumental · singular · masculine | with great effort or by a great person |
| dṛupadena | dṛupadena | noun | instrumental · singular · masculine | with Drupada |
| saha | saha | indeclinable | — | with, together |
| yudhyamāno | yudhyamāno | verb | √yudh · śatru-present participle · third | fighting |
| mahārathaiḥ | mahārathaiḥ | noun | instrumental · plural · masculine | with great chariot-warriors |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, dhṛtarāṣṭras tu mahatā dṛupadena saha yudhyamāno mahārathaiḥ, illustrates the concept of Maya, where the apparent reality of warfare and individual entities like Dhritarashtra and Drupada veil the ultimate non-dual reality of Brahman. Shankara's commentary on the Bhagavad Gita emphasizes the notion that all actions, including those of Dhritarashtra and Drupada, are part of the divine play (Lila) of the Lord, ultimately pointing to the identity of Brahman and Atman. The engagement in a great battle signifies the turmoil within the unenlightened mind, which, when recognized as a mere projection of the ultimate reality, leads to the realization of the non-dual Brahman-Atman identity. Thus, this verse serves as a reminder to look beyond the ephemeral nature of worldly conflicts and seek the eternal truth of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an exemplification of the Lord's divine plan, where the actions of Dhritarashtra and Drupada are part of the unfolding drama of the Mahabharata, ultimately leading to the revelation of Lord Krishna's teachings. Ramanuja, in his commentary on the Gita, highlights the relationship between the jiva (individual soul) and Ishvara (the Lord), emphasizing that all actions, whether those of Dhritarashtra or Drupada, are under the control of the Lord. This verse illustrates the concept of 'Nitya Karma' - the eternal actions ordained by the Lord, where even the strife between kingdoms serves a higher purpose in the divine plan, underscoring the dependence of the jiva on Ishvara and the path of devotion (Bhakti) as the means to achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the Gita, interprets this verse as a call to recognize the universal and eternal principles that govern human existence. The conflict between Dhritarashtra and Drupada symbolizes the internal struggle within each individual, where the lesser self (Ahamkara) engages in a constant battle with the higher self, leading to suffering and ignorance. This verse, according to Vivekananda, points to the need for self-control, self-awareness, and the recognition of the divine within, as the means to transcend the limitations of the ego and achieve a state of harmony and balance. In contemporary life, this verse can be applied to the struggle between individual interests and the common good, reminding us of the importance of cultivating a sense of unity, compassion, and wisdom in our personal and collective lives, as emphasized by Rādhākrishnan in his philosophical works.