na hi duḥkhena viyuktasya duḥkhaṃ pāpeṇa vāpi na | kāmakrodhau ca yasya nāsti, sa muktaḥ paribhāṣyate || 183 ||
“One who is not afflicted by sorrow or by sin, and who is free from desire and anger, is indeed considered liberated.”
Structure
na hi duḥkhena viyuktasya duḥkhaṃ pāpeṇa vā api na kāma krodhau ca yasya nāsti sa muktaḥ paribhāṣyate
na hi (no) duḥkhena (by sorrow) viyuktasya (of one who is separated) duḥkhaṃ (sorrow) pāpeṇa (by sin) vā (or) api (also) na (not) | kāma (desire) krodhau (and anger) ca (and) yasya (of one who) nāsti (does not exist) saḥ (that one) muktaḥ (liberated) paribhāṣyate (is called)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duḥkhena | duḥkhena | noun | instrumental · singular · masculine | with suffering |
| viyuktasya | viyuktasya | noun | genitive · singular · masculine | of one who is separated |
| duḥkhaṃ | duḥkhaṃ | noun | accusative · singular · neuter | suffering |
| pāpeṇa | pāpeṇa | noun | instrumental · singular · masculine | with sin |
| vā | vā | indeclinable | — | or |
| api | api | indeclinable | — | also |
| na | na | indeclinable | — | not |
| kāma | kāma | noun | nominative · singular · masculine | desire |
| krodhau | krodhau | noun | nominative · dual · masculine | anger (dual) |
| ca | ca | indeclinable | — | and |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| nāsti | nāsti | verb | √as · present · third | does not exist |
| sa | sa | pronoun | nominative · singular · masculine | he |
| muktaḥ | muktaḥ | noun | nominative · singular · masculine | liberated one |
| paribhāṣyate | paribhāṣyate | verb | √bhaṣ · present · third | is called |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the liberated individual transcends the limitations of sorrow, sin, desire, and anger. According to Shankara, the ultimate reality, Brahman, is untouched by the afflictions of the empirical world. The identity of Brahman and Ātman is revealed when the individual self (jīva) is freed from the bondage of ignorance (avidyā) and the egoistic tendencies that fuel desire and anger. This verse points to the Brahman-Ātman identity, emphasizing that true liberation lies in realizing one's essential nature beyond the fleeting experiences of the mundane world. Shankara's commentary on the Brahma Sutras (III.3.33) highlights the importance of self-inquiry and the discernment of the real from the unreal, echoing the sentiments of this verse. By transcending the dualities of pleasure and pain, the liberated individual embodies the undivided, all-encompassing essence of Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotional theology, emphasizing the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā (XVIII.66), highlights the importance of surrendering to the Lord, which leads to the cessation of sorrow and sin. The jīva, when freed from the bondage of karma and the influence of the three guṇas, can attain a state of liberation, characterized by the absence of desire and anger. This verse is seen as an expression of the ideal of prapatti, or self-surrender, where the individual yields to the will of the Lord, seeking refuge in His grace. Madhvācārya, in his Anuvyākhyāna, further emphasizes the role of bhakti (devotion) in achieving this state of liberation, where the jīva, through intense love and devotion, transcends the limitations of the empirical world and attains union with the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a powerful message for contemporary life, emphasizing the importance of inner liberation and the cultivation of a tranquil mind. Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda' (Vol. 2), highlights the need to rise above the petty disturbances of life, recognizing that true freedom lies within. The absence of desire and anger is not a rejection of the world but a transcendence of the egoistic tendencies that create bondage. Rādhākrishnan, in his 'Indian Philosophy' (Vol. 2), further emphasizes the universality of this message, noting that the ideal of liberation is not unique to Hinduism but is a common thread in various spiritual traditions. This verse encourages individuals to strive for a state of inner peace, where one is no longer controlled by external circumstances, but instead, radiates a sense of calm and compassion, contributing to the greater good of humanity.