na hi duḥkhena viyuktasya sukhaṁ vidyād ajānataḥ .
“For one who does not know, there is no happiness without sorrow.”
Structure
na hi duḥkhena viyuktasya sukhaṁ vidyāt ajānataḥ
ajānataḥ (of the ignorant one) na hi (not indeed) duḥkhena (with suffering) viyuktasya (of the separated) sukhaṁ (happiness) vidyāt (there is)
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 sorrow |
| viyuktasya | viyuktasya | noun | genitive · singular · masculine | of one who is separated |
| sukhaṁ | sukhaṁ | noun | accusative · singular · neuter | happiness |
| vidyāt | vidyāt | verb | √vid · optative · third | let him know|may he know |
| ajānataḥ | ajānataḥ | indeclinable | — | of the ignorant one|by the ignorant |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that true happiness can only be experienced when one transcends the duality of sorrow and happiness. According to Shankara, the ultimate reality, Brahman, is beyond all attributes, including sorrow and happiness. In his commentary on the Brahmasutras, Shankara argues that the Brahman-ātman identity is the key to understanding the nature of reality. This verse points to the fact that the individual self (jiva) can only experience true happiness when it realizes its identity with the ultimate reality, Brahman. Shankara's reasoning is that the experience of sorrow is a result of ignorance (avidya) of one's true nature, and that the realization of this true nature is the only path to true happiness. By citing this verse, Shankara emphasizes the importance of self-inquiry and the pursuit of knowledge (jñana) in achieving liberation (moksha).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is often interpreted in the Vaiṣṇava tradition as highlighting the importance of devotion (bhakti) in achieving true happiness. Ramanuja, in his commentary on the Bhagavad Gita, emphasizes the relationship between the individual self (jiva) and the supreme lord (Īśvara). According to Ramanuja, true happiness can only be experienced when the individual self surrenders to the will of Īśvara. This verse suggests that without experiencing sorrow, one cannot truly appreciate the joy of devotional love. Madhva, on the other hand, interprets this verse as emphasizing the importance of knowledge (jñana) in achieving liberation (moksha). However, both Ramanuja and Madhva agree that the experience of sorrow is an integral part of the devotional journey, as it allows the individual to cultivate detachment (vairagya) and dependence on Īśvara. The verse is often cited in Vaiṣṇava texts to illustrate the importance of embracing both sorrow and happiness as part of the divine plan.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant implications for contemporary life, as it highlights the importance of embracing both sorrow and happiness as integral parts of the human experience. Vivekananda, in his lectures on the Bhagavad Gita, emphasizes the need to cultivate a sense of equanimity (samatva) in the face of both sorrow and happiness. According to Vivekananda, true happiness can only be experienced when one transcends the limitations of the ego and realizes one's true nature as a spark of the divine. Radhakrishnan, in his writings on the Upanishads, similarly emphasizes the importance of self-realization in achieving true happiness. This verse is often cited by modern Vedantins to illustrate the need to reframe one's perspective on sorrow and happiness, recognizing that both are essential to the human experience. By embracing this perspective, individuals can cultivate a sense of inner peace and happiness that is not dependent on external circumstances, but rather on the realization of their true nature.