na hi duḥkhena sahasā vinaśyati duḥkhatarena vā tadāpi na | ātmatyāgena tu paraṃ hi lābhyate duḥkhaṃ ca nāśayati || 49 ||
“For no one perishes suddenly from sorrow or even greater sorrow; but by self-sacrifice one attains the highest (good) and also destroys sorrow.”
Structure
na hi duḥkheṇa sahasā vinaśyati duḥkhatarena vā tadāpi na ātmatyāgeṇa tu paraṃ hi lābhyate duḥkhaṃ ca nāśayati
duḥkheṇa (with sorrow) sahasā (suddenly) na hi (not indeed) vinaśyati (perishes) duḥkhatarena (by more sorrow) vā (or) tadāpi (then also) na (not) ātmatyāgeṇa (by self-sacrifice) tu (but) paraṃ (supreme) hi (indeed) lābhyate (is obtained) duḥkhaṃ (sorrow) ca (and) nāśayati (destroys)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duḥkheṇa | duḥkheṇa | noun | instrumental · singular · masculine | with suffering |
| sahasā | sahasā | indeclinable | — | suddenly |
| vinaśyati | vinaśyati | verb | √viś · present · third | perishes |
| duḥkhatarena | duḥkhatarena | noun | instrumental · singular · masculine | with intensified suffering |
| vā | vā | indeclinable | — | or |
| tadāpi | tadāpi | indeclinable | — | then also |
| na | na | indeclinable | — | not |
| ātmatyāgeṇa | ātmatyāgeṇa | noun | instrumental · singular · masculine | by self-surrender |
| tu | tu | indeclinable | — | indeed |
| paraṃ | paraṃ | indeclinable | — | supreme |
| hi | hi | indeclinable | — | indeed |
| lābhyate | lābhyate | verb | √labh · present · third | is obtained |
| duḥkhaṃ | duḥkhaṃ | noun | accusative · singular · neuter | suffering |
| ca | ca | indeclinable | — | and |
| nāśayati | nāśayati | verb | √naś · present · third | destroys |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality, suggesting that true liberation from sorrow comes not from external means, but from the realization of the identity of the individual self (ātman) with the ultimate reality (brahman). According to Shankara, the concept of self-sacrifice (ātmatyāga) here points to the renunciation of the ego and the false identification with the ephemeral world. In his commentary on the Bhagavad Gītā, Shankara emphasizes the importance of understanding one's true nature to transcend suffering. This verse supports the idea that by letting go of the limited self, one can attain the highest good and eradicate sorrow, ultimately revealing the unity of brahman and ātman. The verse's emphasis on self-sacrifice as a means to attain the highest good aligns with Shankara's teachings on the path to self-realization, where the individual surrenders their ego-bound existence to realize the supreme reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the role of self-surrender (prapatti) in achieving spiritual liberation. Rāmānujācārya, in his commentary on the Brahma Sūtras, discusses the concept of self-sacrifice in the context of devotion to a personal deity (īśvara). The verse suggests that by surrendering one's ego and desires, a devotee can attain a higher state of being, characterized by the absence of sorrow. This state is achieved through the grace of īśvara, Who is the ultimate reality. Madhvācārya, in his Dvaita Vedānta, further emphasizes the distinction between the individual self (jīva) and the supreme self (īśvara), highlighting the role of self-sacrifice in bridging this gap. The verse's message of attaining the highest good through self-sacrifice resonates with the Vaiṣṇava theme of achieving liberation through devotion and surrender to a higher power.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound and practical message for contemporary life, emphasizing the importance of self-transcendence in overcoming sorrow and achieving a higher state of being. Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often highlighted the need for self-sacrifice and the renunciation of egoistic tendencies. He viewed this process as essential for realizing one's true potential and contributing to the greater good. Similarly, S. Rādhākrishnan, in his writings on the relevance of Indian philosophy to modern life, stressed the universal applicability of the concept of self-sacrifice. This verse's emphasis on attaining the highest good through self-sacrifice can be seen as a call to action, encouraging individuals to look beyond their personal interests and work towards the well-being of all, thereby creating a more harmonious and compassionate society. By applying the principles of self-sacrifice and non-attachment, individuals can find a deeper sense of purpose and fulfillment, leading to a more meaningful and joyful existence.