na hi duḥkhena prāptam sidhyaḥ yoga cāgraḥ | yogam āsthāya yaḥ kāmayate phalam, tasya yogaḥ phalaṃ caiva |
“By difficulty, success does not result; nor does the practice alone of Yoga guarantee success; but one who strives through Yoga for a result, for him Yoga and the result are the same.”
Structure
na hi duḥkhena prāptam sidhyaḥ yogaḥ ca agrataḥ yogaṃ āsthāya yaḥ kāmayate phalam tasya yogaḥ phalaṃ ca eva
na (no) hi (indeed) duḥkhena (by suffering) prāptam (obtained) sidhyaḥ (success) yogaḥ (union) ca (and) agrataḥ (in front of, i.e., before) yogaṃ (union) āsthāya (having taken to) yaḥ (who) kāmayate (desires) phalam (fruit) tasya (his) yogaḥ (the union) phalaṃ (fruit) ca (and) eva (indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| sidhyaḥ | sidhyaḥ | noun | nominative · plural · masculine | successes, accomplishments |
| yogaḥ | yogaḥ | noun | nominative · singular · masculine | yoga, union |
| ca | ca | indeclinable | — | and |
| agraḥ | agraḥ | noun | nominative · singular · masculine | foremost, best |
| yogam | yogam | noun | accusative · singular · masculine | yoga, union |
| āsthāya | āsthāya | indeclinable | — | having taken recourse to, having adopted |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| kāmayate | kāmayate | verb | √kām · present · third | desires |
| phalam | phalam | noun | accusative · singular · neuter | fruit, result |
| tasya | tasya | pronoun | genitive · singular · masculine | of that one |
| yogaḥ | yogaḥ | noun | nominative · singular · masculine | yoga, union |
| phalaṃ | phalaṃ | noun | nominative · singular · neuter | fruit, result |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed, surely |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the inefficacy of mere physical hardship or ritualistic practice in achieving liberation. Shankara's commentary on the Brahma Sutras, particularly in the section discussing the means to attain brahman, resonates with this idea. The non-dual reading of this verse emphasizes that true understanding and liberation arise not from external practices or suffering but from the realization of the identity of the individual self (ātman) with the ultimate reality (brahman). The phrase 'yogaḥ phalaṃ ca eva' suggests that for one who has genuinely embarked on the path of yoga, the means and the end are not separate; the practice itself is the realization. This aligns with Shankara's reasoning that the ultimate goal is not something to be attained but is the very nature of the self, waiting to be uncovered through right knowledge and understanding.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of Rāmānujācārya, views this verse as an emphasis on the importance of devotion and the personal relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Ramanuja's philosophy of Viśiṣṭādvaita Vedānta suggests that the practice of yoga, or any spiritual discipline, is not merely a mechanical or ritualistic act but a means of cultivating love and devotion towards the Lord. The 'phalam' (fruit) of such practice is not just liberation but a deeper, more intimate relationship with God. The verse indicates that genuine spiritual practice (yoga) and its result (phala) are intertwined, reflecting the inseparable nature of the devotee's love for the Lord and the Lord's grace. This interpretation highlights the devotional aspect of yoga, seeing it as a path of loving surrender rather than mere ascetic or philosophical pursuit.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's interpretation of this verse would likely focus on its practical and universal application. He might argue that the practice of yoga here refers not just to the traditional practices of postures, breathing, and meditation but to any disciplined effort towards self-realization and service to humanity. The 'duḥkhena' (difficulty or suffering) mentioned could be seen as the hardships and challenges of life that one must overcome through perseverance and the right attitude. Vivekānanda, in his lectures and writings, often emphasized the importance of applying spiritual principles to everyday life and service to others. This verse, in the context of Neo-Vedānta, encourages individuals to find the fruit of their efforts not in external successes or failures but in the practice itself, leading to a fulfillment that is both personal and contribute to the greater good. It underscores the idea that true success and happiness come from living a life of purpose and meaning, regardless of external circumstances.