tato dharmarājasya rājā bṛhadṛtho mahābhujḥ.
“Then the great-armed king Bṛhadṛtha, the ruler of Videha, (went to) the King of Dharma.”
Structure
tato dharmarājasya rājā bṛhadṛtho mahābhujḥ
tato (then) dharmarājasya (of Yama, the god of death) rājā (the king) bṛhadṛtho (Bṛhadṛtha) mahābhujḥ (the great-armed one)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| dharmarājasya | dharmarājasya | noun | genitive · singular · masculine | of the king of dharma |
| rājā | rājā | noun | nominative · singular · masculine | king |
| bṛhadṛtho | bṛhadṛtho | noun | nominative · singular · masculine | Bṛhadṛtha (a name) |
| mahābhujḥ | mahābhujḥ | adjective | — | having great arms |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tato dharmarājasya rājā bṛhadṛtho mahābhujḥ' is often viewed through the lens of non-dualism by Ādi Śaṅkarācārya. In his commentary on the Bhagavad Gītā, Shankara emphasizes the unity of the ultimate reality, Brahman, and the individual self, Ātman. While directly commenting on this specific verse is not found in Shankara's extant works, his interpretation of similar passages in the Mahābhārata suggests that he would see Bṛhadṛtha's approach to Dharmarāja as symbolic of the jīva's (individual self) approach to Īśvara (the Supreme Self). This encounter represents the seeking of the ultimate truth, where the distinctions between the ruler and the ruled dissolve, pointing towards the brahman-ātman identity. Shankara's reasoning, as seen in his Upadeśasāhasrī, underscores the importance of understanding this non-dual nature to achieve liberation. Thus, this verse can be seen as an allegory for the spiritual journey towards recognizing the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya, the relationship between Bṛhadṛtha and Dharmarāja can be seen as emblematic of the relationship between the jīva and Īśvara. Rāmānuja, in his Śrī Bhāṣya, discusses the concept of prapatti, or self-surrender, as a means to attain liberation. This verse can be interpreted as Bṛhadṛtha's surrender or devotion to the higher authority, Dharmarāja, symbolizing the jīva's surrender to Īśvara. Madhvācārya, on the other hand, might emphasize the distinction between the jīva and Īśvara, viewing Bṛhadṛtha's actions as a form of devotion that recognizes and respects this distinction. For both, the verse underscores the importance of devotion and the recognition of a higher power, highlighting the path of bhakti as a means to achieve spiritual liberation and realize the loving relationship between the individual and the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret 'tato dharmarājasya rājā bṛhadṛtho mahābhujḥ' as a call to action, emphasizing the universal principles of truth and duty. In his lectures and writings, Vivekānanda often discussed the importance of realizing one's true nature and living a life of service and compassion. This verse, with its depiction of a king seeking out the King of Dharma, can be seen as a metaphor for the individual's quest for moral and ethical guidance. S. Radhakrishnan, another influential figure, might view this verse as an illustration of the eternal and universal principles of dharma, which guide human actions towards the greater good. Both Vivekānanda and Radhakrishnan would likely emphasize the practical application of this verse, encouraging individuals to embody the principles of dharma in their daily lives, thereby contributing to the creation of a more harmonious and just society.