sa ṛṣir vipra iti cedaṃhā pāṇḍavāgrajaḥ
“The eldest of the Pāṇḍavas referred to him as a sage and a brāhmaṇa.”
Structure
saḥ ṛṣiḥ, vipraḥ, iti, ca, edam, āha, pāṇḍava-agrajaḥ
pāṇḍava-agrajaḥ (the eldest of the Pāṇḍavas) saḥ (that) āha (said), edam (this), ca (and), iti (thus), ṛṣiḥ (sage), vipraḥ (Brahmin)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| saḥ | saḥ | pronoun | nominative · singular · masculine | that |
| ṛṣiḥ | ṛṣiḥ | noun | nominative · singular · masculine | sage |
| vipraḥ | vipraḥ | noun | nominative · singular · masculine | Brahmin |
| iti | iti | indeclinable | — | thus |
| ca | ca | indeclinable | — | and |
| edam | idam | pronoun | accusative · neuter · neuter | this |
| āha | āha | verb | √āh · past · third | said |
| pāṇḍava-agrajaḥ | pāṇḍavāgrajaḥ | compound | bahuvrīhi · "pāṇḍavasya agrajaḥ" | the elder of the Pāṇḍavas |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, where the eldest of the Pāṇḍavas refers to a sage as both a ṛṣi and a vipra, underscores the non-dual nature of reality. According to Shankara's commentary on the Brahmasūtras, the distinction between a sage and a brāhmaṇa dissolves when one realizes the ultimate truth of Brahman. The term 'vipra' signifies a person of learning and spiritual discernment, while 'ṛṣi' denotes a seer of the Vedic mantras. Here, Shankara would argue that such terms point to the unity of the Self (Ātman) with the ultimate reality (Brahman), emphasizing that the distinctions are merely conceptual. In his commentary on the Taittirīya Upaniṣad, Shankara clarifies that the knowledge of Brahman is not something that can be acquired through mere learning but is a direct realization of one's true nature. Thus, this verse can be seen as an invitation to transcend the limitations of worldly designations and realize the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava interpretation, the reference to a sage as both a ṛṣi and a vipra highlights the importance of devotion and knowledge in achieving salvation. Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the role of the guru (who could be considered a ṛṣi) in guiding the devotee towards the ultimate goal of realizing the divine. The term 'vipra' here could signify one who has understood the true nature of the Self and its relationship with the Lord (Īśvara). The distinction between the sage and the brāhmaṇa is not as significant in Vaiṣṇava thought as the emphasis on bhakti (devotion) and prapatti (surrender) to the divine. Madhvācārya, in his commentary on the Mahābhārata, would likely view this verse as illustrating the path of devotion, where the devotee, recognizing the divine in all, including the sages and brāhmaṇas, seeks to follow their teachings and example to attain liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of modern Vedānta, can be seen as a call to recognize the universal principles that underlie all spiritual traditions. Swami Vivekānanda, in his lectures on the Vedas, emphasized the importance of realizing the divine within oneself and seeing it in all beings. The terms 'ṛṣi' and 'vipra' here symbolize the eternal seeker and the learned, who embody the universal values of wisdom, compassion, and selflessness. According to S. Radhakrishnan, in his book 'Indian Philosophy', such verses from the Mahābhārata illustrate the human aspiration for the infinite and the eternal, transcending the bounds of time and space. This verse can be applied in contemporary life by recognizing the inherent worth and dignity of every individual, irrespective of their background or designation, and striving to cultivate the qualities of wisdom, empathy, and service, which are at the heart of all spiritual endeavors.