na hi duḥkhena viyogo na ca mohād api muktiḥ.
“For there is no separation from suffering, and there is no release even from delusion.”
Structure
na hi duḥkhena viyogo na ca mohāt api muktiḥ
na hi duḥkhena (not indeed by suffering) viyogo (separation) na ca (and not) mohāt (from delusion) api (even) muktiḥ (liberation)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| viyogo | viyogo | noun | nominative · singular · masculine | separation |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| api | api | indeclinable | — | also |
| muktiḥ | muktiḥ | noun | nominative · singular · feminine | liberation |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the fundamental non-dual nature of reality by highlighting the inescapability of suffering and delusion. According to Shankara's commentary on the Brahma Sutras, the ultimate reality, Brahman, is beyond all human experiences, including suffering and delusion. The phrase 'na hi duḥkhena viyogo' suggests that suffering is an inherent part of the human condition, and 'na ca mohād api muktiḥ' implies that delusion is similarly inescapable. For Shankara, this verse points to the necessity of realizing the identity of the individual self (ātman) with the ultimate reality (Brahman) to transcend these limitations. By citing the example of a dream, where the dreamer is not separate from the dream, Shankara illustrates how the individual self is not separate from Brahman, and thus, liberation from suffering and delusion can only be achieved through this realization of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted in the context of the relationship between the individual self (jīva) and the supreme Lord (Īśvara). Ramanuja, in his commentary on the Brahma Sutras, emphasizes that suffering and delusion arise from the jīva's separation from Īśvara. The phrase 'na hi duḥkhena viyogo' is seen as an expression of the jīva's inherent longing for union with Īśvara, which is hindered by suffering. 'Na ca mohād api muktiḥ' suggests that even attempts to overcome delusion through human effort are insufficient without the Lord's grace. Therefore, for Ramanuja, this verse highlights the necessity of devotion to Īśvara and the acceptance of one's dependence on Him for liberation from suffering and delusion. This perspective emphasizes the personal relationship between the jīva and Īśvara, with the ultimate goal being the attainment of union with the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it underscores the human condition's inherent challenges. Swami Vivekananda, in his lectures, often emphasized the universality of suffering and delusion, citing this verse as an illustration of the futility of seeking liberation through external means. According to Vivekananda, true freedom from suffering and delusion can only be achieved through the realization of one's inner divine nature, which is beyond the limitations of the human condition. In his speech 'The Real Nature of Man', Vivekananda cites the Upanishads, including the idea presented in this verse, to stress the importance of self-realization. Similarly, Sarvepalli Radhakrishnan, in his philosophical works, interprets this verse as highlighting the need for a deeper understanding of human existence, beyond the superficial levels of suffering and delusion, to uncover the universal and eternal principles that govern human life.