Dhṛtarāṣṭras tu sa rājā dharmeṇa yatatām yuddham .
“King Dhritarashtra verily sought war through Dharma.”
Structure
Dhṛtarāṣṭras tu sa rājā dharmeṇa yatatām yuddham
Saḥ (he) Dhṛtarāṣṭras (Dhṛtarāṣṭra) rājā (king) tu (indeed) dharmeṇa (with dharma) yatatām (of those who are striving) yuddham (the war)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Dhṛtarāṣṭras | Dhṛtarāṣṭras | noun | nominative · singular · masculine | name of a king |
| tu | tu | indeclinable | — | indeed, surely |
| sa | sa | pronoun | nominative · singular · masculine | that |
| rājā | rājā | noun | nominative · singular · masculine | king |
| dharmeṇa | dharmeṇa | noun | instrumental · singular · neuter | with dharma, i.e. according to duty |
| yatatām | yatatām | verb | √yat · preterite, third person · third | endeavoured |
| yuddham | yuddham | noun | accusative · singular · neuter | battle, war |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'Dhṛtarāṣṭras tu sa rājā dharmeṇa yatatām yuddham,' highlights the futile attempt to seek dharma through war. Shankara, in his commentary on the Bhagavad Gita, emphasizes the distinction between pravṛtti (engagement in worldly activities) and nivṛtti (renunciation). Dhritarashtra's pursuit of war for the sake of dharma exemplifies the pravṛtti path, which is ultimately bound by the cycle of karma. In contrast, the nivṛtti path seeks the realization of the ultimate reality, Brahman, which is beyond all dualities. This verse thus points to the limitation of worldly actions in achieving true understanding and the necessity of seeking the brahman-ātman identity, where the individual self (ātman) is realized to be non-different from the ultimate reality (Brahman). Shankara's commentary on the Taittiriya Upanishad (2.1.1) also underscores this theme, emphasizing that true knowledge of the Self is the ultimate goal, beyond the fleeting nature of worldly pursuits.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as illustrating the inherent flaw in attempting to justify or rationalize war through dharma. Rāmānuja's concept of 'śeṣa-śeṣin' (the relationship between the whole and its parts) is relevant here, where the individual jīva (Dhritarashtra) is seen as a part of the larger whole, Īśvara (the supreme Lord). This verse suggests that Dhritarashtra's actions, driven by a desire for dominance rather than true devotion, reflect a distorted understanding of dharma. In the Vaiṣṇava perspective, true dharma is rooted in bhakti, or loving devotion to the Lord, which guides the jīva towards its ultimate goal of union with Īśvara. Madhvācārya, in his commentary on the Mahābhārata, critiques the idea that war can be justified through dharma, instead emphasizing the importance of surrender to the will of the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lecture on 'The Universal Religion,' emphasizes the importance of distinguishing between the 'letter' and the 'spirit' of scripture. This verse, 'Dhṛtarāṣṭras tu sa rājā dharmeṇa yatatām yuddham,' exemplifies the danger of literal interpretation, where the pursuit of dharma is distorted to justify violence. Vivekananda argues that true religion is rooted in universal principles of love, compassion, and selflessness, rather than narrow sectarian interpretations. Similarly, S. Radhakrishnan, in his work 'The Hindu View of Life,' highlights the need to reinterpret traditional concepts like dharma in the light of contemporary realities. This verse serves as a reminder that true wisdom lies in recognizing the limitations of human understanding and the importance of cultivating a deeper, more compassionate approach to life, one that transcends the boundaries of nation, creed, and dogma. By applying the universal principles of Vedānta to this verse, we can uncover a message of peace, tolerance, and the pursuit of knowledge that is relevant to modern life.