na hi duḥkhena viyogo na ca mohād viyogaḥ

na hi duḥkhena (not indeed with sorrow) viyogo (separation) na ca (and not) mohāt (from attachment) viyogaḥ (separation)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, highlighting that neither suffering nor delusion can separate the ultimate Self (Ātman) from Brahman. Shankara's commentary on the Brahma Sutras emphasizes that the ignorance (avidyā) which gives rise to suffering and delusion is not a real entity but a mere superimposition on Brahman. The phrase 'na hi duḥkhena viyogo' suggests that suffering, being a product of ignorance, does not affect the essential nature of the Self. Similarly, 'na ca mohād viyogaḥ' implies that delusion, another manifestation of ignorance, cannot disjoin the individual self from the ultimate reality. This interpretation aligns with Shankara's doctrine of non-duality, where the distinction between the individual self and Brahman is seen as illusory, thereby negating the possibility of a real separation due to suffering or delusion. In the context of this verse, Shankara would argue that true knowledge (jñāna) of one's identity with Brahman leads to the cessation of both suffering and delusion, reaffirming the unity of all existence.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes that the suffering and delusion referred to in the verse are consequences of the jīva's separation from Īśvara due to ignorance (avidyā) of their true relationship. The phrase 'na hi duḥkhena viyogo' is seen as an assurance that even in the midst of suffering, the jīva is not inherently separate from Īśvara; suffering is a result of this ignorance. 'Na ca mohād viyogaḥ' suggests that this ignorance or delusion about one's true nature and relationship with Īśvara does not create an insurmountable separation. Instead, Rāmānujācārya would argue that through devotion (bhakti) and the realization of one's dependent nature (śeṣatva), the jīva can overcome both suffering and delusion, ultimately leading to a state of eternal communion with Īśvara. This understanding reinforces the Vaiṣṇava view of a real difference between the jīva and Īśvara, while also emphasizing their inseparable relationship.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, particularly in its emphasis on the nature of suffering and delusion. Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often highlighted the universal relevance of such scriptural teachings. He would interpret 'na hi duḥkhena viyogo' and 'na ca mohād viyogaḥ' as indicating that true freedom and peace are not negated by the presence of suffering or delusion. Instead, through the realization of one's true Self, which is beyond these ephemeral experiences, one can achieve a state of inner peace and unity with all existence. Vivekānanda's emphasis on service (sevā) as a means to realize this unity reflects the practical application of this verse in modern life. Similarly, S. Rādhākrishnan, in his philosophical writings, underscored the importance of integrating the spiritual insights of Vedānta with contemporary issues, suggesting that the understanding of suffering and delusion as mere appearances (vivarta) on the ultimate reality can inspire a more compassionate and holistic approach to life's challenges.

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