na hi duḥkhena duḥkhasya na mohād moha eva ca. nāgaśo nāśanaṃ pāpmanah pāpmā nāśayati pāpiṇam.
“Sorrow does not destroy sorrow, nor does delusion destroy delusion; the destroyer of evil is not evil, nor does evil destroy the evil-doer.”
Structure
na hi duḥkhena duḥkhasya na mohāt mohas eva ca nāgaśoḥ nāśanam pāpmanas pāpmā nāśayati pāpiṇam
na hi (no, not) duḥkhena (by suffering) duḥkhasya (of suffering) na (not) mohāt (from delusion) mohas (delusion) eva (indeed) ca (and),nāgaśoḥ (of the destroyer) nāśanam (destruction) pāpmanas (of sin) pāpmā (sin) pāpiṇam (the sinner) nāśayati (destroys)
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 |
| duḥkhasya | duḥkhasya | noun | genitive · singular · masculine | of suffering |
| na | na | indeclinable | — | not |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| mohas | mohas | noun | nominative · singular · masculine | delusion |
| eva | eva | indeclinable | — | only |
| ca | ca | indeclinable | — | and |
| nāgaśoḥ | nāgaśoḥ | noun | genitive · singular · masculine | of the nāga |
| nāśanam | nāśanam | noun | nominative · singular · neuter | destruction |
| pāpmanas | pāpmanas | noun | genitive · singular · masculine | of sin |
| pāpmā | pāpmā | noun | nominative · singular · masculine | sin |
| nāśayati | nāśayati | verb | √śam · present · third | destroys |
| pāpiṇam | pāpiṇam | noun | accusative · singular · masculine | the sinful one |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, implying that sorrow, delusion, and evil are not intrinsic to the ultimate reality of Brahman. Shankara's commentary on the Brahma Sutras highlights that the removal of ignorance (avidyā) is key to realizing the true nature of the Self (Ātman). This verse suggests that attempts to address sorrow or evil through their counterparts (more sorrow or evil) are futile, instead pointing towards the realization of the Ātman-Brahman identity. In the context of this verse, Shankara would argue that the true destroyer of evil (pāpmanas) is not another form of evil but the knowledge of one's true nature, which transcends the dualities of good and evil. This interpretation aligns with Shankara's emphasis on the liberative power of knowledge (jñāna) in attaining moksha. By recognizing that evil cannot destroy evil, one is led to seek a higher, non-dual reality beyond the fluctuations of the worldly phenomena.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be understood as emphasizing the role of devotion and divine grace in overcoming evil (pāpmanas) and achieving spiritual liberation. Rāmānujācārya, in his commentary on the Brahma Sutras, discusses the concept of prapatti or surrender to the divine as a means to overcome the limitations and evils of the material world. This verse can be seen as encouraging the devotee to recognize the futility of attempting to combat evil through worldly means and instead to seek refuge in the divine. Madhvācārya, with his emphasis on the distinction between the soul (jīva) and God (Īśvara), might interpret this verse as highlighting the importance of acknowledging one's limitations and surrendering to the grace of Īśvara to overcome evil, underscoring the dependence of the jīva on Īśvara for liberation. Both Rāmānuja and Madhva would see this verse as pointing to the necessity of a devotional approach to spiritual growth, where one's efforts are complemented by divine intervention.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers profound insights into the human condition and the nature of evil, applicable in contemporary life. Swami Vivekānanda, known for his emphasis on practical Vedānta, would interpret this verse as a call to action, encouraging individuals to move beyond the cycle of evil and sorrow through self-reflection and realization of their inner potential. In his lectures, Vivekānanda often highlighted the importance of recognizing one's true nature and the futility of trying to solve problems at their own level, instead advocating for a transcendental approach. Similarly, S. Radhakrishnan, in his philosophical writings, discusses the universal applicability of Vedāntic principles, including the idea that true liberation comes from understanding and transcending the dualities of human experience. This verse, in the context of modern life, serves as a reminder of the need for a holistic and spiritual approach to addressing the challenges and evils of the world, emphasizing personal transformation and the cultivation of wisdom as key to creating positive change.