na hi duḥkhena santāpyate yena duḥkhaṃ na jāyate.
“He is not tormented by sorrow, by whom sorrow is not produced.”
Structure
na hi duḥkhena santāpyate yena duḥkhaṃ na jāyate
Yena (by one whom) duḥkhaṃ (sorrow) na jāyate (does not arise), na hi (not indeed) duḥkhena (by sorrow) santāpyate (is tormented)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| santāpyate | santāpyate | verb | √tap · present · third | is tormented |
| yena | yena | pronoun | instrumental · singular · masculine | by whom |
| duḥkhaṃ | duḥkhaṃ | noun | nominative · singular · neuter | suffering |
| na | na | indeclinable | — | not |
| jāyate | jāyate | verb | √jan · present · third | arises |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the identity of Brahman and Ātman. According to Shankara, the production of sorrow (duḥkhaṃ) is rooted in the misconception of duality, where the individual self (jīva) mistakenly identifies with the fleeting world of phenomena. The verse suggests that one who does not produce sorrow is untouched by it, implying a state of liberation (mokṣa) where the individual realizes their true nature as Brahman. This interpretation is supported by Shankara's commentary on the Brahmasūtra (1.1.1), where he establishes the fundamental non-duality of existence. The verse, therefore, points to the ultimate reality of Brahman-Ātman identity, where the individual transcends the limited, sorrow-producing self to realize the timeless, sorrowless essence of Being.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the devotional relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya would interpret this verse as highlighting the importance of surrender to the Lord, by which the jīva avoids the production of sorrow. The jīva's inherent nature is to serve the Lord, and when this relationship is acknowledged and nurtured, sorrow ceases to arise. This interpretation aligns with Rāmānujācārya's concept of prapatti, or self-surrender, as the means to achieve liberation. Madhvācārya, on the other hand, might emphasize the role of bhakti (devotion) in transcending sorrow, underscoring the jīva's dependence on Īśvara for liberation. In both cases, the verse underscores the significance of the jīva-Īśvara relationship in overcoming sorrow.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound and practical message for contemporary life. Swami Vivekānanda would likely interpret this verse as a call to inner strength and resilience, emphasizing the individual's capacity to transcend sorrow through self-realization. According to Vivekānanda, sorrow arises from our limited and ego-bound perspective, and it is only by expanding our consciousness to embrace the universal that we can overcome it. This verse, therefore, encourages us to look beyond the ephemeral nature of worldly experiences and to seek the timeless, unchanging essence within. S. Radhakrishnan, in his writings, often highlighted the universal applicability of such verses, stressing the importance of integrating spiritual insights into daily life. He would likely see this verse as an invitation to cultivate a deeper understanding of ourselves and the world, leading to a more compassionate, peaceful, and meaningful existence.