tato dharmaḥ pravavṛte yudhiṣṭhiraḥ swadharmataḥ
“Then Yudhiṣṭhira, from his own duty, began to speak about Dharma.”
Structure
tato dharmaḥ pravavṛte yudhiṣṭhiraḥ sva-dharma-taḥ
tato (then) yudhiṣṭhiraḥ (Yudhishthira) sva-dharma-taḥ (from his own dharma) dharmaḥ (righteousness) pravavṛte (undertook)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| dharmaḥ | dharmaḥ | noun | nominative · singular · masculine | dharma, righteousness |
| pravavṛte | pravavṛte | verb | √vṛ · laṅ-past · third | he undertook, or started |
| yudhiṣṭhiraḥ | yudhiṣṭhiraḥ | noun | nominative · singular · masculine | Yudhiṣṭhira |
| sva | sva | indeclinable | — | own |
| dharma | dharma | noun | ablative · singular · masculine | from dharma, from righteousness |
| taḥ | taḥ | indeclinable | — | from him, thence |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights Yudhiṣṭhira's adherence to his swadharma, or his own duty, as a means to expound on Dharma. Shankara, in his commentary on the Bhagavad Gītā, emphasizes the importance of understanding one's own nature (svabhāva) to fulfill one's duty. Here, Yudhiṣṭhira's actions exemplify the non-dual (advaita) understanding that one's actions are a manifestation of their true Self (ātman). By fulfilling his swadharma, Yudhiṣṭhira is, in fact, realizing his identity with the ultimate reality, Brahman. Shankara would argue that this verse illustrates the practical application of self-inquiry (ātma-vichāra) in understanding the nature of Dharma and, ultimately, the Self. The verse points to the Brahman-ātman identity, where the individual Self (ātman) is not separate from the ultimate reality (Brahman), and Yudhiṣṭhira's actions demonstrate this understanding in practice.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, Yudhiṣṭhira's initiation into speaking about Dharma from his own duty (swadharma) is seen as an exemplar of the jīva's (individual self) relationship with Īśvara (the Supreme Lord). Rāmānujācārya would interpret this as Yudhiṣṭhira's prapatti, or self-surrender, to his duty, which is a manifestation of his devotion to the Supreme. This understanding underscores the Vaiṣṇava emphasis on the importance of fulfilling one's duty as a means of cultivating devotion (bhakti) to the Lord. Madhvācārya, on the other hand, might view this verse as highlighting the distinction between the jīva and Īśvara, where Yudhiṣṭhira's actions demonstrate his recognition of his dependence on the Supreme Lord. Both perspectives, however, converge on the significance of understanding one's duty in relation to the divine, illustrating the devotional (bhakti) reading of this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers valuable insights into the practical application of spiritual principles in everyday life. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of understanding one's own duty (swadharma) as a means to achieve self-realization. Here, Yudhiṣṭhira's actions demonstrate the universal principle of finding one's purpose and fulfilling one's duty, which is a key aspect of Neo-Vedānta thought. S. Rādhākrishnan, in his writings, highlights the significance of this verse in illustrating the harmony between individual duty and the greater good. The verse can be seen as encouraging individuals to find their unique role in society and to fulfill their duties in a selfless manner, contributing to the collective well-being. This interpretation underscores the modern relevance of the verse, offering a message of purpose, duty, and selfless service that transcends cultural and temporal boundaries.