na hi duḥkhena santapyamāno na sukhena prahlādyamāna eva | yo na labhyo harṣeṇa tamāhuстаṃ duḥkhena labhyate || 197 ||
“He who cannot be obtained by joy, can be obtained through sorrow.”
Structure
na hi duḥkhena santapyamānaḥ na sukhena prahlādyamānaḥ eva yo na labhyaḥ harṣeṇa taṁ āhuḥ taṁ duḥkhena labhyate
na hi (not indeed) duḥkhena (by sorrow) santapyamānaḥ (tormented) na (not) sukhena (by happiness) prahlādyamānaḥ (delighted) eva (alone) yo (one who) na (not) labhyaḥ (obtainable) harṣeṇa (by joy) taṁ (that one) āhuḥ (they say) taṁ (that one) duḥkhena (by sorrow) labhyate (is obtained)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, for |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| santapyamānaḥ | santapyamānaḥ | verb | √tap · present participle · third | being tormented |
| na | na | indeclinable | — | not |
| sukhena | sukhena | noun | instrumental · singular · neuter | with happiness |
| prahlādyamānaḥ | prahlādyamānaḥ | verb | √hlād · present participle · third | being delighted |
| eva | eva | indeclinable | — | only, indeed |
| yo | yo | pronoun | nominative · singular · masculine | who |
| na | na | indeclinable | — | not |
| labhyaḥ | labhyaḥ | verb | √labh · potential · third | can be obtained |
| harṣeṇa | harṣeṇa | noun | instrumental · singular · masculine | with joy |
| taṁ | taṁ | pronoun | accusative · singular · masculine | that one |
| āhuḥ | āhuḥ | verb | √hū · present · third | they say |
| taṁ | taṁ | pronoun | accusative · singular · masculine | that one |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| labhyate | labhyate | verb | √labh · passive · third | is obtained |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where duality is transcended. Śaṅkarācārya's commentary on the Brahma Sūtras (BS 1.1.1) emphasizes that the ultimate reality, Brahman, is beyond human experiences of joy and sorrow. In the context of this verse, the jīva (individual self) cannot attain Brahman through fleeting emotions like joy because they are rooted in duality. However, when one is beset by sorrow, the veil of ignorance (avidyā) that obscures the true nature of the self can be pierced, revealing the identity of the ātman with Brahman. This interpretation aligns with Śaṅkarācārya's philosophy, where the ultimate goal is to realize the non-dual nature of existence, unencumbered by the vicissitudes of worldly experiences.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): According to Rāmānujācārya, this verse can be seen as a reflection of the devotional path, where the jīva's relationship with Īśvara (the Supreme Lord) is paramount. In his commentary on the Bhagavad Gītā, Rāmānuja emphasizes the importance of self-surrender (prapatti) as a means to attain the Lord. The verse suggests that while joy may not lead one to the Lord due to its potential to create attachment, sorrow can act as a catalyst for surrender, recognizing one's limitations and dependence on the divine. This aligns with the Vaiṣṇava emphasis on bhakti (devotion) as the primary means to achieve union with the divine, where even in sorrow, one can find solace and proximity to the Lord through devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's lectures and writings often emphasized the universal and practical applications of Vedāntic principles. He would interpret this verse as highlighting the transformative power of adversity. In his speech 'The Real Nature of Man' (Complete Works, Vol. 2), Vivekānanda discusses how challenges and hardships can strip away superficialities, revealing the inner strength and resilience of the human spirit. This verse can be seen as an affirmation of the idea that it is often through the fire of sorrow that the pure gold of the self is purified and made ready for the realization of its true potential. Vivekānanda's teachings suggest that this process, far from being merely philosophical, has direct implications for how one lives life, approaches challenges, and finds fulfillment in the face of adversity, making this verse highly relevant to contemporary life and personal development.