tato dharmasahitaḥ pārtho bhīmo bhīmabalaḥ sahā |
“Then Arjuna, accompanied by Yudhishthira, Bhima of immense strength, and Sahadeva.”
Structure
tato dharmasaḥ + hitāḥ pārtho bhīmo bhīmabalaḥ sahā
tato (then) pārtho (son of Prthā) dharmasaḥ (with Dharma) hitāḥ (together) bhīmo (the mighty one) bhīmabalaḥ (the one with great strength) sahā (with)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| dharmasaḥ | dharmasaḥ | noun | ablative · singular · masculine | from righteousness |
| hitāḥ | hitāḥ | noun | nominative · plural · masculine | well-wishers |
| pārtho | pārtho | noun | nominative · singular · masculine | son of Prthā (Arjuna) |
| bhīmo | bhīmo | noun | nominative · singular · masculine | Bhīma |
| bhīmabalaḥ | bhīmabalaḥ | compound | bahuvrīhi · "bhīma-balasaḥ" | having mighty strength |
| sahā | sahā | indeclinable | — | together with |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, when examined through the lens of Advaita Vedānta, reveals a profound non-dual reading. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, a part of the Mahābhārata, emphasizes the ultimate identity of the individual self (ātman) with the universal self (Brahman). The phrase 'tato dharmasahitaḥ pārtho' can be seen as symbolizing the union of the individual (Arjuna, representing the jīva) with dharma, which is an aspect of the universal order, and thus, by extension, with Brahman. The mention of Bhīma, with his immense strength, can be interpreted as the power of knowledge (jñāna) that aids in realizing this non-dual truth. This understanding aligns with Śaṅkara's reasoning in his commentary on the Brahmasūtra, where he discusses the relationship between the individual self and the ultimate reality, emphasizing that the individual self, when freed from ignorance, realizes its true nature as Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is illuminated with a devotional reading, focusing on the relationship between the jīva (the individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Gītā, would likely view 'dharmasahitaḥ pārtho' as indicating Arjuna's accompaniment by Yudhishthira, symbolizing the soul's quest for righteousness and its dependence on the divine for guidance. Bhīma's immense strength can be seen as a metaphor for the protective power of the Lord, which the devotee can rely upon. This interpretation resonates with Rāmānuja's concept of 'prapatti,' or surrender, to the Lord, where the individual acknowledges their dependence and surrenders to the divine will. Madhvācārya would further emphasize the distinction between the Lord and the individual soul, highlighting the need for devotion and service to realize one's true relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedantic perspective, this verse offers a universal and practical message. Swami Vivekānanda, in his lectures, often emphasized the importance of strength and self-control, qualities embodied by Bhīma. The phrase 'dharmasahitaḥ pārtho' can be seen as representing the individual's journey towards righteousness, accompanied by the principles of dharma. This aligns with Vivekānanda's teachings on the four yogas, where he advocates for a holistic approach to spiritual growth, incorporating the paths of work (karma yoga), devotion (bhakti yoga), knowledge (jñāna yoga), and meditation (raja yoga). S. Radhakrishnan, in his philosophical writings, would likely interpret this verse as symbolizing the human quest for moral and spiritual growth, where the individual, supported by the principles of dharma and the strength of character (Bhīma), strives towards self-realization and service to humanity.