na hi duḫkhena vinā duḫkhī na mohādevavi mucyate .
“One is not afflicted by sorrow without sorrow and one is not freed from delusion without (suffering) delusion.”
Structure
na hi duḥkheṇa vinā duḥkhī na mohāt eva vimucyate
duḥkhī (the unhappy one) na hi (not indeed) duḥkheṇa (by suffering) vinā (without) na (not) mohāt (from delusion) eva (indeed) vimucyate (is liberated)
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 |
| duḥkhī | duḥkhī | noun | nominative · singular · masculine | one who is suffering |
| na | na | indeclinable | — | not |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| eva | eva | indeclinable | — | indeed, surely |
| vimucyate | vimucyate | verb | √muc · present · third | is liberated |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi duḥkheṇa vinā duḥkhī na mohāt eva vimucyate' is pivotal in understanding the non-dual nature of reality. According to Shankara, the suffering and delusion mentioned here are not characteristics of the ultimate reality, Brahman, but rather of the individual self (jīva) bound by ignorance (avidyā). The liberation from delusion (mohā) is essentially the realization of one's true nature as Brahman. This verse points to the idea that one cannot be free from the cycle of suffering without acknowledging and transcending the delusional identification with the ephemeral world. Shankara's commentary on the Brahmā Sūtra emphasizes that the knowledge of Brahman is the means to overcome this delusion, thereby establishing the identity of the individual self (ātman) with the universal Self (Brahman). This verse, in the context of Advaita Vedānta, underscores the path to self-realization and the attainment of liberation (mokṣa) through the understanding of the non-dual nature of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted in the context of the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, would likely emphasize that the freedom from delusion (mohā) comes through devotion to and grace of the Lord. The suffering (duḥkha) and delusion are seen as consequences of the jīva's separation from Īśvara, and the path to liberation involves recognizing and surrendering to the Lord. Madhvācārya, from a Dvaita perspective, might interpret the verse as highlighting the absolute dependence of the jīva on the mercy of Īśvara for liberation from the bondage of karma and delusion. Both traditions would agree that the verse underscores the necessity of spiritual practice and devotion as means to transcend worldly suffering and achieve liberation, with the grace of the Lord being the ultimate factor.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely view this verse as a call to recognize the inherent potential within each individual to transcend suffering and delusion. In his lectures and writings, Vivekānanda often emphasized the importance of self-realization and the universal principles that underlie all existence. The verse, to him, would symbolize the universal struggle between ignorance and knowledge, where the former leads to bondage and the latter to freedom. Radhakrishnan, drawing on both traditional Vedānta and modern philosophical trends, might interpret the verse as an exhortation to move beyond the confines of conditioned existence, recognizing the ultimate reality that underlies all phenomena. Both thinkers would see in this verse a practical wisdom applicable to contemporary life, encouraging individuals to seek a deeper understanding of themselves and the world, and to strive for a state of awareness that transcends the limitations of the mundane.