tataḥ śvetavrajo rājā dhṛtavrṣo janaīśvaraḥ
“Then the king, Dhṛtavrṣa, with his white chariot, became the lord of the people.”
Structure
tataḥ śveta-vrajo rājā dṛṭa-vṛṣo jana-īśvaraḥ
tataḥ (then) śveta-vrajo (with white vehicle) rājā (king) jana-īśvaraḥ (lord of people) dṛṭa-vṛṣo (with held bull)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śveta-vrajo | śveta-vrajo | compound | karmadhāraya · "śvetaḥ vrajo yena" | one who has a white vehicle or path |
| rājā | rājā | noun | nominative · singular · masculine | king |
| dṛṭa-vṛṣo | dṛṭa-vṛṣo | compound | karmadhāraya · "dṛṣṭo vṛṣo yena" | one who has seen or observed a bull |
| jana-īśvaraḥ | jana-īśvaraḥ | compound | bahuvrīhi · "īśvaro janaḥ yasyeti" | lord of people |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the description of the king Dhṛtavrṣa as 'janīśvaraḥ' or lord of the people, can be seen as pointing towards the Brahman-ātman identity. According to Shankara, the ultimate reality is Brahman, and the individual self (ātman) is not separate from it. In his commentary on the Brahma Sutras, Shankara explains that the concept of 'īśvara' or lord, refers to the ultimate reality, which is Brahman. In this context, Dhṛtavrṣa as the lord of the people represents the non-dual awareness that underlies all existence. This interpretation is in line with Shankara's reasoning in the Taittiriya Upanishad, where he explains that the Self (ātman) is the ultimate reality, and all other distinctions, including the concept of 'lord' and 'subjects', are mere appearances. By seeing Dhṛtavrṣa as a symbol of this non-dual awareness, we can transcend the limitations of the conditioned self and realize our true nature as Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the individual self (jīva) and the supreme lord (Īśvara). According to Rāmānujācārya, the supreme lord is the ultimate reality, and the individual self is a dependent entity that exists to serve and worship Him. In this verse, Dhṛtavrṣa, as the king and lord of the people, represents the ideal servant of the supreme lord, who has dedicated his life to the service of others. This interpretation is in line with Rāmānujācārya's commentary on the Gita, where he explains that the individual self should strive to cultivate devotion (bhakti) towards the supreme lord, and dedicate all actions to His service. By seeing Dhṛtavrṣa as a symbol of devotion and service, the Vaiṣṇava tradition encourages the individual to cultivate a similar attitude of selfless service and devotion towards the supreme lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a call to leadership and service, where the individual, like Dhṛtavrṣa, is expected to take on the role of a 'janīśvara', or a leader who serves the people. According to Swami Vivekānanda, true leadership is not about dominating or controlling others, but about serving them and helping them to realize their full potential. In his lectures on 'The Complete Works of Swami Vivekananda', Vivekānanda explains that the individual should strive to cultivate qualities such as compassion, wisdom, and selflessness, in order to become a true leader and servant of humanity. This interpretation is in line with Rādhākrishnan's philosophy of 'integral humanism', where he emphasizes the importance of cultivating a sense of social responsibility and service towards others. By seeing Dhṛtavrṣa as a symbol of selfless leadership and service, we can apply the principles of this verse to contemporary life, and strive to become leaders and servants who make a positive impact on the world around us.