na hi duḥkhena viyogo na ca sukhena saṃyogaḥ .
“For there is no separation through suffering, nor union through happiness.”
Structure
na hi duḥkhena viyogo na ca sukhena saṃyogaḥ
na hi duḥkhena (not indeed with sorrow) viyogo (separation) na ca (and not) sukhena (with happiness) saṃyogaḥ (union)
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 |
| sukhena | sukhena | noun | instrumental · singular · neuter | with happiness |
| saṃyogaḥ | saṃyogaḥ | noun | nominative · singular · masculine | union |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where separation and union are mere illusions. Shankara's commentary on the Brahmasutras and the Bhagavad Gita often highlights the impermanence of worldly experiences, including suffering and happiness. In the context of this verse, Shankara would likely argue that both duḥkha (suffering) and sukha (happiness) are fleeting and do not ultimately define the self. The statement 'na hi duḥkhena viyogo na ca sukhena saṃyogaḥ' suggests that the ātman, or the true self, remains unaffected by these transient experiences, pointing to the brahman-ātman identity. This identity is the core of Advaita Vedānta, where the individual self is ultimately one with the universal consciousness, untouched by the dualities of the worldly sphere.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, interprets this verse in the context of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānuja's Visishtadvaita philosophy emphasizes the real distinction between the soul and God, yet also their inseparable relationship. This verse can be seen as highlighting that the bond between the jīva and Īśvara is not based on ephemeral experiences of suffering or happiness but on a deeper, eternal connection. Madhvācārya, on the other hand, might view this verse through the lens of Dvaita Vedānta, emphasizing that even in suffering or happiness, the jīva's dependence on Īśvara remains constant, underscoring the devotional aspect where the soul seeks union with God not through fleeting emotions but through steadfast devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, key figures in Neo-Vedānta, would likely interpret this verse as a call to transcend the dichotomies of human experience. Vivekananda, in his lectures and writings, often emphasized the importance of realizing one's true nature beyond the confines of pleasure and pain. This verse, to him, would symbolize the freedom from the bondage of worldly dualities, encouraging the individual to seek a higher, universal consciousness. Similarly, Radhakrishnan, with his synthesis of Eastern and Western thought, might view this verse as a reminder of the human quest for permanence and unity amidst change and diversity. Both would likely argue that the practical application of this verse lies in cultivating a sense of inner peace and unity, untouched by external conditions, and thus, achieving a life of purpose and fulfillment.