na hi duḥkhāt prāptam vidyād viparītaśaṅkayā.
“Doubt does not bring about knowledge contrary to what one thinks in distress.”
Structure
na hi duḥkhāt prāptam vidyāt viparīta śaṅkayā
duḥkhāt (from sorrow) na hi (not indeed) prāptam (obtained) vidyāt (from knowledge) viparīta (perverse) śaṅkayā (by doubt)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhāt | duḥkhāt | noun | ablative · singular · masculine | from sorrow |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| vidyāt | vidyāt | verb | √vid · optative · third | one should know |
| viparīta | viparīta | adjective | — | perverse, false |
| śaṅkayā | śaṅkayā | noun | ablative · singular · feminine | from doubt |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the futility of doubt in achieving true knowledge, which, according to Advaita Vedānta, is the realization of the non-dual nature of reality (brahman-ātman identity). Shankara, in his commentary on the Brahma Sutras, emphasizes that knowledge (vidyā) can only be attained through the removal of ignorance (avidyā), not through doubt or distress. This verse, na hi duḥkhāt prāptam vidyād viparītaśaṅkayā, points to the idea that one must transcend the dualistic thinking (viparītaśaṅkayā) that arises from sorrow (duḥkhāt) to realize the ultimate truth. The direct experience of this truth, where the distinction between the individual self (ātman) and the ultimate reality (brahman) is transcended, is what brings about true knowledge and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as emphasizing the importance of faith and devotion in achieving true knowledge of the divine. Rāmānujācārya, in his commentary on the Bhagavad Gita, highlights that knowledge (vidyā) of the Lord (Īśvara) is not obtained through mere doubt or speculative thinking (viparītaśaṅkayā) arising from worldly sorrows (duḥkhāt). Instead, it is through devotion and surrender that one can overcome such doubts and attain a deeper understanding of the relationship between the individual self (jīva) and the Lord. This verse, therefore, encourages the seeker to move beyond the limitations of dualistic thinking and to embrace a path of devotion, leading to a clearer comprehension of the divine and one's own true nature.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound relevance in contemporary life, as highlighted by Swami Vivekananda and S. Radhakrishnan. According to Vivekananda, true knowledge and understanding can only be achieved by moving beyond the confines of negative emotions such as distress and doubt. In his lectures, Vivekananda often emphasized the importance of a positive and courageous approach to life, where one confronts challenges with faith and determination, rather than getting entangled in viparītaśaṅkayā (contrary thoughts) that arise from duḥkhāt (sorrow). Radhakrishnan, in his philosophical works, further elucidates this by pointing out that the pursuit of knowledge and truth must be guided by a holistic understanding that transcends mere intellectual speculation, incorporating the wisdom of the heart and the spirit. This verse, therefore, serves as a reminder of the universal and timeless principles that guide human quest for knowledge and self-realization.