dharme yastu sa dharmajño yastu kāme ratiṃ ca tau । yāvevaṃ tāvevāgre sa nādiryate kadaicana ॥
“He who knows the dharma and he who takes pleasure in kama, both of them are considered foremost and are never disregarded.”
Structure
dharme - yastu - sa - dharmajño - yastu - kāme - ratiṃ - ca - tau - yāvevaṃ - tāvevāgre - sa - nādiryate - kadaicana
saḥ (he) dharmajño (knows dharma) yastu (who) dharme (in dharma) ratiṃ (interest) ca (and) tau (and that one) kāme (in kama) yastu (who) tāveva (those two only) yāvevaṃ (thus) agre (first) saḥ (he) kadaicana (ever) nādiryate (does not disregard)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| dharme | dharme | noun | locative · singular · masculine | in righteousness |
| yastu | yastu | pronoun | nominative · singular · masculine | who indeed |
| sa | sa | pronoun | nominative · singular · masculine | he |
| dharmajño | dharmajña | compound | karmadhāraya · "dharmajñaḥ" | knower of dharma |
| yastu | yastu | pronoun | nominative · singular · masculine | and who |
| kāme | kāme | noun | locative · singular · masculine | in desire |
| ratiṃ | ratiṃ | noun | accusative · singular · feminine | pleasure |
| ca | ca | indeclinable | — | and |
| tau | tau | pronoun | nominative · dual · masculine | they two |
| yāvevaṃ | yāvevaṃ | compound | dvandva · "yā ca evam" | whatever |
| tāvevāgre | tāvevāgre | compound | dvandva · "tā ca eva agre" | at the very end those |
| sa | sa | pronoun | nominative · singular · masculine | he |
| nādiryate | nādiryate | verb | √ad · present · third | is not blamed |
| kadaicana | kadaicana | indeclinable | — | ever |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata underscores the harmony between dharma (righteous living) and kāma (pleasure), suggesting a non-dual understanding where both aspects are integral to the human experience. Shankara, in his commentary on the Bhagavad Gītā, elucidates that actions performed in accordance with dharma, without attachment to their fruits, lead to the realization of Brahman. This verse echoes that sentiment, implying that one who follows dharma and finds pleasure in kāma, when pursued rightly, does not disregard the ultimate truth. The recognition of both dharma and kāma as valid pursuits points to the Advaitic notion that all dualities, including pleasure and duty, are subsumed under the unity of Brahman. Therefore, understanding and engaging with both aspects can lead to a deeper realization of the self (ātman) and its ultimate identity with Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as highlighting the importance of a balanced life where both religious duties (dharma) and worldly pleasures (kāma) are acknowledged. Rāmānujācārya, in his teachings, emphasizes the path of Bhakti (devotion) as the means to achieve liberation, where the performance of dharma is infused with love for the Supreme Being (Īśvara). The verse suggests that those who follow dharma and those who enjoy kāma are both significant, implying that the pursuit of pleasure, when not in conflict with dharma, can be a part of a fulfilling and God-centered life. Madhvācārya, with his emphasis on the difference between the individual soul (jīva) and God (Īśvara), might see this verse as encouraging the jīva to engage in worldly life in a way that acknowledges and respects the supremacy of Īśvara, thus fostering a devotional relationship between the individual and the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, often spoke about the importance of balancing the spiritual and the worldly aspects of human life. This verse from the Mahābhārata resonates with his message, suggesting that a holistic life includes both the pursuit of righteousness (dharma) and the enjoyment of pleasure (kāma), without one overshadowing the other. In his lectures and writings, Vivekānanda emphasized the potential of every individual to realize their inner divinity, a concept that aligns with the idea that both dharma and kāma can be paths to self-realization when approached with the right mindset. Similarly, S. Rādhākrishnan, in his philosophical works, highlighted the universal relevance of Indian thought, including the balance between the individual's duty to society (dharma) and personal aspiration for happiness (kāma), indicating that this balance is essential for a fulfilling and meaningful life, which is the ultimate practical application of this verse in contemporary times.