Na hi duḥkhena santāpyate duḥkaṁ yasya na vidyate.
“One who has no sorrow is not afflicted by sorrow.”
Structure
Na hi duḥkhena santāpyate duḥkaṁ yasya na vidyate
Yasya (whose) duḥkaṁ (sorrow) na (not) vidyate (exists) saḥ (he) hi (indeed) duḥkhena (by sorrow) santāpyate (is tormented) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| santāpyate | santāpyate | verb | √tāp · laṭ-present · third | is afflicted |
| duḥkaṁ | duḥkaṁ | noun | nominative · singular · neuter | suffering |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| na | na | indeclinable | — | not |
| vidyate | vidyate | verb | √vid · laṭ-present · third | exists |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the idea that suffering (duḥkha) is a product of ignorance (avidyā) about one's true nature. According to Śaṅkara, the ultimate reality, Brahman, is untouched by sorrow. The phrase 'duḥkaṁ yasya na vidyate' suggests that one who has realized his true self (ātman) as being identical with Brahman is beyond the scope of suffering. This interpretation is in line with Śaṅkara's commentary on the Brahma Sūtras, where he emphasizes the importance of understanding the distinction between the Self and the non-Self to overcome suffering. This verse, therefore, points to the liberation that comes from realizing the brahman-ātman identity, where the individual self (jīva) merges with the ultimate reality, Brahman, transcending all dualities, including the experience of sorrow.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the importance of devotion and the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya would interpret 'duḥkaṁ yasya na vidyate' as referring to the state of the liberated soul, who, having realized its dependence on and love for God, is free from the suffering that arises from separation from the divine. This understanding is rooted in the concept of prapatti, or self-surrender, where the jīva acknowledges its inherent incapacity to achieve liberation on its own and surrenders to the mercy of Īśvara. Madhvācārya, on the other hand, might emphasize the role of bhakti in overcoming suffering, suggesting that one who has no sorrow is one whose heart is filled with devotion to the Lord, thereby transcending worldly pains.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as highlighting the importance of inner strength and the realization of one's true nature to overcome suffering. He might argue that 'duḥkhena santāpyate' refers to the external stimuli that cause us pain, while 'duḥkaṁ yasya na vidyate' points to the inner peace and freedom from suffering that one achieves through self-realization. This understanding is reflected in his lectures on the practical applications of Vedānta, where he emphasizes the need to cultivate a strong and serene mind, unaffected by external fluctuations. Similarly, S. Radhakrishnan might connect this verse to the universal human quest for happiness and the avoidance of pain, suggesting that true freedom from suffering comes from realizing one's inherent divinity and living a life guided by principles of compassion, justice, and service to humanity.