na hi duḥkhena viyuktasya sukhṁ paśyanti hi yuktadarśinaḥ
“Those who are attached, do not see happiness separated from suffering.”
Structure
na hi duḥkhena viyuktasya sukhaṁ paśyanti hi yuktadarśinaḥ
yuktadarśinaḥ (those who see properly) hi (indeed) duḥkhena (with suffering) viyuktasya (of one who is separated) sukhaṁ (happiness) na paśyanti (do not see) hi (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 sorrow |
| viyuktasya | viyuktasya | noun | genitive · singular · masculine | of one who is separated |
| sukhaṁ | sukhaṁ | noun | accusative · singular · neuter | happiness |
| paśyanti | paśyanti | verb | √paś · present · third | they see |
| hi | hi | indeclinable | — | indeed, surely |
| yuktadarśinaḥ | yuktadarśinaḥ | noun | nominative · plural · masculine | those who see union (with the divine) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where suffering and happiness are not separate entities. According to Shankara, the distinction between duḥkha and sukha is a product of avidyā, or ignorance. In his Brahmasūtrabhāṣya, Shankara explains that the ultimate reality, Brahman, is beyond all duality, including the duality of pleasure and pain. This verse points to the fact that those who are attached to the world, and thus identified with the ego, cannot see that happiness and suffering are intertwined, and that true liberation lies in realizing the identity of Brahman and Ātman. Shankara's commentary on the Taittirīya Upaniṣad also supports this interpretation, where he states that the Self is beyond all opposites, including happiness and suffering.
Vaiṣṇava tradition (Rāmānujācārya): This verse underscores the importance of devotion and self-surrender in the pursuit of spiritual growth. According to Ramanuja, the jīva's attachment to the world is rooted in its ignorance of its true nature as a servant of Īśvara. In his Śrībhāṣya, Ramanuja explains that the jīva's experience of happiness and suffering is ultimately dependent on its relationship with Īśvara, and that true happiness can only be achieved through self-surrender and devotion. This verse highlights the need for the jīva to recognize its inherent dependence on Īśvara and to cultivate a sense of detachment from worldly pleasures and pains. Ramanuja's commentary on the Gītā also supports this interpretation, where he emphasizes the importance of prapatti, or self-surrender, in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda): This verse has a profound universal and practical application, as it highlights the interconnectedness of all human experiences. According to Vivekananda, the distinction between happiness and suffering is a relative one, and true freedom lies in transcending this duality. In his lecture on 'The Real Nature of Man', Vivekananda explains that the human being is not just a physical entity, but a spark of the divine, and that true happiness can only be achieved by realizing this divine nature. This verse points to the fact that our attachment to worldly pleasures and pains is rooted in our ignorance of our true nature, and that true liberation lies in cultivating a sense of detachment and inner peace. Vivekananda's writings on the 'Four Yogas' also support this interpretation, where he emphasizes the importance of cultivating a balanced and holistic approach to spiritual growth.