Na hi duḥkhitasyakada cidapi nidrā bhavati cittavṛttivaśāt.
“For the distressed one, sleep never comes due to the turmoil of the mind.”
Structure
Na hi duḥkhitasyakada cidapi nidra bhavati cittavṛttivaśāt
Na hi (no) duḥkhitasyakada (to the afflicted person, ever) cidapi (even) nidra (sleep) cittavṛtti (of the mind's activities) vaśāt (under the control) bhavati (happens)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| hi | Hi | indeclinable | — | indeed, surely |
| duḥkhitasyakada | Duḥkhitasyakada | compound | dvandva · "duḥkhita + akada" | of one who is distressed, ever |
| cid | Cid | indeclinable | — | ever, at any time |
| api | Api | indeclinable | — | also, even |
| nidra | Nidrā | noun | nominative · singular · feminine | sleep |
| bhavati | Bhavati | verb | √bhū · present · third | is, exists, occurs |
| cittavṛttivaśāt | Cittavṛttivaśāt | compound | bahuvrīhi · "cittavṛtti + vaśāt" | because of the state of one's mind |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the turbulent nature of the mind when an individual is distressed, highlighting the inability to attain restful sleep due to the relentless thought patterns. According to Shankara's reasoning, as seen in his commentary on the Bhagavad Gita (Chapter 2, Verse 56), the mind's turmoil stems from its identification with the ephemeral and ever-changing world, rather than the unchanging, all-pervading Brahman. This verse, in essence, points to the Brahman-ātman identity by suggesting that true peace and tranquility, akin to deep sleep, can only be achieved when the individual self (ātman) recognizes its non-dual nature with the ultimate reality (Brahman). The constant churning of the mind, as described in this verse, serves as a reminder of the need for self-inquiry and the pursuit of knowledge that leads to the realization of this fundamental identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The turmoil of the mind, preventing sleep, as described in this verse, is a poignant reminder of the jīva's inherent dependence on Īśvara. Rāmānujācārya's visishtadvaita perspective would interpret this as an indication of the Lord's grace being necessary for the jīva to find peace. The verse reflects the concept of 'prapatti' or surrender, where the individual, realizing their inability to calm their own mind, seeks refuge in the divine. This surrender is the first step towards experiencing the peace that surpasses all understanding, as the jīva begins to understand its relationship with Īśvara. In the context of Madhvācārya's dvaita philosophy, this verse could be seen as an emphasis on the stark distinction between the jīva and Īśvara, highlighting the jīva's inherent limitations and its need for divine intervention to achieve any semblance of peace or liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound implications for contemporary life, where stress and anxiety have become pervasive. Swami Vivekānanda, in his lectures, often emphasized the importance of a calm and focused mind. The inability to sleep due to a troubled mind, as mentioned in this verse, is a universal human experience that transcends cultural and temporal boundaries. It underscores the need for practices such as meditation and yoga, which Swami Vivekananda advocated as means to achieve mental tranquility. Similarly, S. Radhakrishnan, in his philosophical writings, highlighted the importance of a balanced life,where the individual seeks to harmonize their inner and outer worlds. This verse serves as a reminder of the practical wisdom of Vedānta, encouraging individuals to strive for a deeper understanding of themselves and their place in the world, thereby finding the peace that eludes them in their distress.