dharme sā dharmam āpnoti śyāmo harir iti śrutiḥ.
“In righteousness, one attains righteousness; this is the Vedic testimony that the dark-skinned Hari [is the embodiment of righteousness].”
Structure
dharme sā dharmam āpnoti śyāmo harir iti śrutiḥ
śrutiḥ (scripture says) iti (that) śyāmo (the dark one) harir (the remover of darkness) dharme (in righteousness) sā (that] dharme (righteousness) āpnoti (attains)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| dharme | dharme | noun | locative · singular · masculine | in righteousness |
| sā | sā | pronoun | nominative · singular · feminine | she |
| dharmam | dharmam | noun | accusative · singular · masculine | righteousness |
| āpnoti | āpnoti | verb | √āp · laṭ-present · third | obtains |
| śyāmo | śyāmo | noun | nominative · singular · masculine | the dark one |
| harir | harir | noun | nominative · singular · masculine | the remover of evil |
| iti | iti | indeclinable | — | thus |
| śrutiḥ | śrutiḥ | noun | nominative · singular · feminine | scripture |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'dharme sā dharmam āpnoti śyāmo harir iti śrutiḥ', Shankara would likely interpret 'dharma' as the universal principle of righteousness, and 'śyāmo harir' as the ultimate reality, Brahman. Shankara's non-dual reading emphasizes that the attainment of dharma is not a means to an end, but rather, it is the realization of one's true nature, the ātman, which is identical with Brahman. This interpretation is in line with his commentary on the Brhadaranyaka Upanishad, where he explains that the knowledge of Brahman is the ultimate goal of all dharmas. In this context, the verse suggests that the pursuit of righteousness is, in fact, a pursuit of self-realization, and that the ultimate reality, Brahman, is the embodiment of dharma. This reading underscores the importance of understanding the verse within the framework of Advaita Vedanta, where the distinctions between the individual self and the ultimate reality are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Ramanuja and Madhva, would view this verse as emphasizing the relationship between the jīva (individual self) and Īśvara (the Lord). Ramanuja would likely interpret 'dharme sā dharmam āpnoti' as the jīva's attainment of its true nature through devotion to Īśvara, who is embodied as 'śyāmo harir'. This devotion is seen as the means to attain the ultimate goal of liberation, where the jīva realizes its dependence on and inseparability from Īśvara. Madhva, on the other hand, might emphasize the role of Īśvara's grace in the attainment of dharma, highlighting that it is through the Lord's mercy that the jīva can realize its true nature and attain liberation. Both interpretations underscore the devotional aspect of the verse, where the pursuit of dharma is ultimately a pursuit of a personal relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, key figures in the Neo-Vedanta movement, would interpret this verse in a more universal and practical light. They would emphasize that 'dharme sā dharmam āpnoti' signifies the attainment of a universal principle of righteousness that transcends sectarian and religious boundaries. Vivekananda, in his lectures, often spoke about the importance of realizing one's true nature through service and compassion, which can be seen as a reflection of the pursuit of dharma. Radhakrishnan, in his writings, highlighted the importance of realizing the universal self, which is in line with the idea that the pursuit of dharma is a pursuit of self-realization. Both thinkers would likely see 'śyāmo harir' as a symbol of the universal divine that resides within every being, and the verse as a call to realize this divinity through the practice of dharma. This interpretation makes the verse relevant to contemporary life, emphasizing the importance of living a life of righteousness, compassion, and service to others.