dharma-sya tv aharata-śāstrasya brāhmaṇasya ca sarvaśaḥ.
“Of religion and of the science of dharma, and of the Brahmanas, in all respects.”
Structure
dharma-sya tv a-hara-ta śāstrasya brāhmaṇasya ca sarva-śaḥ
tv (you) dharma-sya (of dharma) a-hara-ta (must protect) śāstrasya (of the śāstra) brāhmaṇasya (and of the brāhmaṇa) ca (and) sarva-śaḥ (in every way)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| dharma-sya | dharma-sya | compound | tatpuruṣa · "dharmaḥ + syā" | of dharma |
| tv | tvā | indeclinable | — | indeed, surely |
| a-hara-ta | a-hara-ta | verb | √hṛ · laṅ-past · third | thou didst take |
| śāstrasya | śāstrasya | noun | genitive · singular · neuter | of the scripture |
| brāhmaṇasya | brāhmaṇasya | noun | genitive · singular · masculine | of the Brahmin |
| ca | ca | indeclinable | — | and |
| sarva-śaḥ | sarvaśaḥ | indeclinable | — | altogether, wholly |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of reality, where dharma, the science of dharma, and the Brahmanas are all interconnected aspects of the ultimate reality, Brahman. Shankara's commentary on the Brahma Sutras emphasizes the concept of 'sarvaṃ brahma' or 'all is Brahman,' which aligns with the 'sarvaśaḥ' in this verse, suggesting an all-encompassing nature of the divine. The verse points to the brahman-ātman identity, implying that the individual self (ātman) is not separate from the universal self (Brahman), and the pursuit of dharma is a means to realize this unity. By embracing the science of dharma and understanding the role of the Brahmanas, one can transcend the limitations of the individual self and realize the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion to Īśvara, the supreme lord, as the means to attain dharma and realize one's true nature. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the concept of 'prapatti' or self-surrender, which involves surrendering to the will of Īśvara, much like the Brahmanas surrender to the study and practice of the science of dharma. The relationship between jīva (the individual self) and Īśvara is one of dependence, where the jīva seeks refuge in Īśvara to attain liberation. This verse, in the context of the Mahābhārata, serves as a reminder of the significance of devotional practices and the pursuit of dharma as a means to cultivate a deeper understanding of the divine and one's place within the universe.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound significance in contemporary times, as it underscores the importance of understanding and embracing one's dharma, or duty, in the pursuit of a higher purpose. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the concept of 'niskāma karma,' or selfless action, which aligns with the idea of 'dharma-sya' in this verse. The pursuit of dharma is not merely a mechanical adherence to rules and regulations but a conscious effort to cultivate self-awareness and understand one's place within the larger universe. In his book 'Eastern Religions and Western Thought,' S. Radhakrishnan explores the concept of 'sarva-śaḥ,' highlighting its universal implications, where the individual self is not isolated but interconnected with the world at large, and the pursuit of dharma becomes a means to realize this interconnectedness and contribute to the greater good.