na hi duḥkhena santāpyate yastvātmaiva girīndraḥ
“One who is himself a lord of mountains (i.e. self-sufficient) is not afflicted by sorrow.”
Structure
na hi duḥkhena santāpyate yaḥ tv ātmaiva girīndraḥ
yaḥ girīndraḥ ātma eva na hi duḥkhena santāpyate
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| santāpyate | santāpyate | verb | √tap · present passive · third | is tormented |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| tv | tv | indeclinable | — | yourself |
| ātma | ātma | noun | nominative · singular · masculine | self |
| eva | eva | indeclinable | — | indeed, only |
| girīndraḥ | girīndraḥ | noun | nominative · singular · masculine | Lord of Mountains (an epithet for Śiva or Himālaya) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of reality. According to Shankara, the one who identifies as the 'lord of mountains' (girīndraḥ) signifies the self (ātman) that is untouched by the vicissitudes of life. This self-sufficiency is not a product of external achievements but an inherent attribute of the ātman, which is ultimately identical with Brahman. In his commentary on the Brahmasūtra, Shankara emphasizes that the knowledge of this identity (brahman-ātman identity) liberates one from all sorrow. Thus, this verse points to the realization that one's true nature is beyond all afflictions, echoing the concept of 'neti neti' (not this, not that), leading to the understanding that the ultimate reality is not affected by duality, including sorrow and happiness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as emphasizing the importance of devotion and surrender to the Supreme Lord (Īśvara). The 'lord of mountains' can be interpreted as a metaphor for the jīva (individual self) who has taken refuge in Īśvara, thereby becoming self-sufficient and untouched by worldly sorrows. Rāmānujācārya's concept of 'prapatti' (surrender) resonates with this idea, where the jīva, recognizing its limitations, surrenders to the divine will, achieving a state of peace that transcends worldly afflictions. This reading highlights the relational aspect between the jīva and Īśvara, where the former finds solace and strength in the latter, illustrating a path to overcome sorrow through devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a practical wisdom that is universally applicable. Swami Vivekānanda, in his lectures, often emphasized the importance of self-realization and inner strength. The 'lord of mountains' symbolizes the individual who has tapped into their inner reservoir of strength and courage, making them immune to the turmoil of the external world. This idea aligns with Vivekānanda's concept of 'Ātman darshan' or the vision of the self, where the individual, through self-reflection and meditation, discovers their true, unshakeable nature. Similarly, S. Radhakrishnan, in his philosophical works, underscores the value of self-knowledge as a means to achieve a state of inner peace and stability, unaffected by the ephemeral nature of worldly joys and sorrows, thereby applying the wisdom of this verse to the challenges of contemporary life.