na hi duḥkhena viyuktasya santoṣaḥ kasya-cit prabhoḥ.
“For no one, not even a lord, can be content when separated from one's beloved.”
Structure
na hi duḥkhena viyuktasya santoṣaḥ kasya-cit prabhoḥ
kasya-cit prabhoḥ duḥkhena viyuktasya santoṣaḥ na hi
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, truly |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with sorrow |
| viyuktasya | viyuktasya | noun | genitive · singular · masculine | of one who is separated |
| santoṣaḥ | santoṣaḥ | noun | nominative · singular · masculine | contentment |
| kasya | kasya | pronoun | genitive · singular · masculine | of whom |
| cit | cit | indeclinable | — | any, some |
| prabhoḥ | prabhoḥ | noun | genitive · singular · masculine | of the lord |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the inherent unity of the Self, underscoring that separation from one's true nature is the root of discontent. Shankara's commentary on the Brahmasūtra (2.1.14) emphasizes the non-dual nature of reality, where the individual self (ātman) is ultimately identical with the universal Self (Brahman). In this context, 'duḥkhena viyuktasya' suggests that the experience of suffering arises from the mistaken perception of separation from one's true essence. The phrase 'kasya-cit prabhoḥ' reinforces the idea that even the lord or the highest self cannot be content when separated from its true nature, pointing to the illusion of separation. This verse, thus, underscores the Advaita doctrine of non-duality, where the realization of one's true nature as Brahman is the sole path to lasting contentment and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the loving relationship between the individual soul (jīva) and God (Īśvara). Rāmānujācārya's perspective, as seen in his commentary on the Bhagavad Gītā, emphasizes the idea that true contentment arises from a deep sense of connection and dependence on the divine. The verse suggests that separation from the beloved (in this context, God) is the source of all sorrow. The term 'prabhoḥ' can be seen as referring to the Lord, emphasizing that even the Lord's bliss is not independent of the loving relationship with His devotees. This interpretation highlights the Vaiṣṇava emphasis on bhakti, or devotion, as the path to achieving unity with the divine and, thereby, attaining true and lasting joy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into human psychology and the nature of happiness. Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda', often emphasized the idea that true happiness can never be achieved through external means but is a state of being that arises from within. The phrase 'duḥkhena viyuktasya' can be understood as pointing to the futility of seeking happiness in external sources, which inevitably leads to sorrow. The universal application of this verse lies in its message of self-reflection and inner fulfillment. As S. Radhakrishnan noted in 'The Hindu View of Life', true freedom and happiness can only be achieved by realizing one's true nature and living in harmony with it. This verse, therefore, encourages a reflective and introspective approach to life, seeking fulfillment not in fleeting external sources but in the profound and lasting wellspring of the inner Self.