na sā punarupekṣyā yāṃ dṛṣṭvā harṣito bhavet.
“She is not to be neglected, on seeing whom one becomes delighted.”
Structure
na sā punarupekṣyā yām dṛṣṭvā harṣito bhavet
na (not) sā (that) punarupekṣyā (should be disregarded) yām (which) dṛṣṭvā (on seeing) harṣito (delighted) bhavet (one becomes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| sā | sā | pronoun | nominative · singular · feminine | she, that |
| punarupekṣyā | punarupekṣyā | verb | √iks · fut · third | should be disregarded again |
| yām | yām | pronoun | accusative · singular · feminine | whom, which |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| harṣito | harṣito | verb | √hṛṣ · past · third | became delighted |
| bhavet | bhavet | verb | √bhū · optative · third | may be, would be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na sā punarupekṣyā yāṃ dṛṣṭvā harṣito bhavet,' can be interpreted within the non-dual framework of Advaita Vedānta as hinting at the ultimate reality, Brahman. The 'sā' referred to here can symbolize the Self (ātman) or the Ultimate Reality (Brahman). According to Shankara, seeing or realizing this 'sā' would lead to a state of delight or liberation, underscoring the identity of the individual self (jiva) with the universal Self (Brahman). This delight is not merely emotional but a profound realization of one's true nature. In his commentary on the Brahma Sutras, Shankara emphasizes the importance of non-dual knowledge for liberation, aligning with the idea that realizing one's true Self (which is not to be neglected) leads to a state of eternal bliss and liberation. This verse, thus, encourages the seeker to focus on Self-realization, leading to the understanding that the individual self is not separate from Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through thinkers like Rāmānujācārya, emphasizes the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The verse 'na sā punarupekṣyā yāṃ dṛṣṭvā harṣito bhavet' can be seen as a call to devotion, where 'sā' represents the divine or the Supreme Being. According to Rāmānuja, the Supreme Being is the object of our love and devotion, and seeing or realizing this Being leads to immense joy. The verse suggests that one should not neglect this opportunity to experience divine love and bliss. Madhva, on the other hand, with his emphasis on the difference between the individual soul and God, might interpret 'sā' as the gracious glance of the Lord, which, when experienced, fills the devotee with joy and motivates them towards a life of devotion and service to the Lord. Thus, the verse is an invitation to a devotional life, centered on the love and service of the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in modern Indian thought, emphasize the universal and practical application of ancient Indian wisdom. The verse 'na sā punarupekṣyā yāṃ dṛṣṭvā harṣito bhavet' can be seen as a call to recognize and cultivate one's inner potential, symbolized by 'sā'. Vivekānanda, in his lectures, often spoke about the importance of realizing one's true potential and the divine within. This realization, he argued, leads to a state of joy and empowerment, enabling individuals to contribute positively to society. Radhakrishnan, with his philosophical penchant, might interpret 'sā' as the symbol of the ultimate reality that underlies all existence, suggesting that recognizing and connecting with this reality leads to a profound sense of unity and happiness. Both thinkers would likely argue that neglecting this inner truth or potential leads to a lack of fulfillment, while recognizing it fosters a sense of purpose and joy, relevant to contemporary life and its myriad challenges.