Na hi duḥkhena viyogo na ca mohād viyogaḥ । yattad asti hi paśyantaḥ kimuta tasya naśyataḥ ॥
“For one who sees, there is no separation from that which exists, whether through suffering or delusion; what then of its destruction?”
Structure
Na hi duḥkhena viyogo na ca mohād viyogaḥ yattad asti hi paśyantaḥ kimuta tasya naśyataḥ
Na (not) hi (indeed) duḥkhena (with sorrow) viyogo (separation) na (not) ca (and) mohāt (from delusion) viyogaḥ (separation)yattat (what) asti (exists) hi (indeed) paśyantaḥ (when seeing) kimuta (what then) tasya (of that) naśyataḥ (destruction)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhena | duḥkhena | noun | instrumental · singular · masculine | with sorrow |
| viyogo | viyogo | noun | nominative · singular · masculine | separation |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohād | mohād | noun | ablative · singular · masculine | from delusion |
| viyogaḥ | viyogaḥ | noun | nominative · singular · masculine | separation |
| yattad | yattat | pronoun | nominative · singular · neuter | that which |
| asti | asti | verb | √as · laṭ-present · third | is |
| hi | hi | indeclinable | — | indeed, surely |
| paśyantaḥ | paśyantaḥ | verb | √paś · laṭ-present · second | you see |
| kimuta | kimuta | indeclinable | — | what then, how |
| tasya | tasya | pronoun | genitive · singular · masculine|neuter | of that |
| naśyataḥ | naśyataḥ | verb | √naś · laṭ-present · third | perishes |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that separation or viyoga is an illusion. According to Shankara, the ultimate reality, Brahman, is beyond human experiences of suffering (duḥkha) and delusion (moha). The verse implies that for one who has realized the truth, there is no separation from the existent (yattad asti), which is Brahman. This reading is supported by Shankara's commentary on the Brahmasūtra, where he argues that the ātman (individual self) is ultimately identical with Brahman. The verse thus points to the brahman-ātman identity, where the individual self, upon realizing its true nature, transcends the limitations of suffering and delusion, achieving liberation. This understanding is central to Advaita Vedānta's non-dualistic philosophy, emphasizing the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the intimate relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasūtra, emphasizes the concept of viśiṣṭādvaita, or qualified non-dualism, where the jīva and Īśvara are distinct yet inseparable. The verse suggests that even in states of suffering or delusion, the jīva is never truly separated from Īśvara, as the latter is always present and guiding. Madhvācārya, on the other hand, might interpret this verse in terms of the jīva's potential for liberation through devotion to Īśvara, stressing that ultimate reality is not just existence but a personal, loving God. The verse, in this context, encourages the devotee to seek a deeper, unbroken relationship with the Divine, transcending worldly sorrows and illusions.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message for contemporary life, emphasizing the universal and eternal nature of existence. Swami Vivekānanda, in his lectures and writings, often stressed the importance of realizing one's true nature beyond the limitations of the ego and the fleeting experiences of suffering and delusion. He would likely interpret this verse as a call to awaken to the deeper, unchanging reality that underlies all existence. Similarly, S. Radhakrishnan, in his philosophical works, highlighted the universal applicability of Vedāntic principles, including the concept of the ultimate reality as a unified, all-encompassing whole. This verse, from a modern perspective, invites individuals to look beyond their immediate experiences of suffering or confusion, to connect with the enduring and universal essence that binds all beings together, promoting a sense of unity, peace, and liberation.