na hi duḥkheṇa vinā duṣkṛtaṃ vinā eva na ca
“For there is no evil deed without suffering, nor is there suffering without an evil deed.”
Structure
na hi duḥkheṇa vinā duṣkṛtaṃ vina eva na ca
duḥkheṇa (with suffering) vinā (without) duṣkṛtaṃ (misdeed) eva (indeed) na (not) vinā (without) ca (and) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkheṇa | duḥkheṇa | noun | instrumental · singular · masculine | with suffering |
| vinā | vinā | indeclinable | — | without |
| duṣkṛtaṃ | duṣkṛtaṃ | noun | accusative · singular · neuter | evil deed |
| vinā | vinā | indeclinable | — | without |
| eva | eva | indeclinable | — | indeed, surely |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as it implies that suffering and evil deeds are intertwined and inseparable. According to Shankara, this interdependence points to the ultimate reality of Brahman, which transcends the dualities of pleasure and pain, good and evil. In his commentary on the Brahma Sutras, Shankara argues that the realization of the Self (Ātman) as identical with Brahman (Brahma-ātman identity) is the key to liberation from the cycle of suffering and evil deeds. This verse, in Shankara's view, serves as a reminder that the pursuit of worldly pleasures and avoidance of pain are ultimately futile, and that true freedom lies in the knowledge of the non-dual Self. By recognizing the inherent connection between suffering and evil deeds, the seeker is prompted to inquire into the nature of the Self, leading to the realization of the ultimate reality beyond duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an affirmation of the devotional path, emphasizing the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, views this verse as a reminder that the jīva's suffering is a result of its separation from Īśvara, and that the performance of evil deeds exacerbates this separation. Madhvācārya, on the other hand, sees this verse as an indication of the jīva's inherent dependence on Īśvara, and the need for the jīva to surrender to the Lord's will in order to overcome suffering and evil deeds. Both Rāmānujācārya and Madhvācārya would agree that this verse highlights the importance of bhakti, or devotion, as the means to establish a positive relationship between the jīva and Īśvara, leading to liberation from the cycle of suffering and evil.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant practical implications for contemporary life, as it underscores the interconnectedness of our actions and their consequences. Swami Vivekānanda, in his lectures on karma yoga, often emphasized the importance of recognizing the causal link between our actions and their effects, and the need to cultivate a sense of responsibility and self-awareness in our daily lives. S. Radhakrishnan, in his writings on the philosophy of non-violence, saw this verse as a reminder that our individual and collective well-being is inextricably linked to the well-being of others, and that the pursuit of evil deeds ultimately leads to suffering for all. Both Vivekānanda and Radhakrishnan would argue that this verse offers a universal message, applicable to people of all cultures and backgrounds, highlighting the need for self-reflection, empathy, and a commitment to positive action in order to create a more just and compassionate world.