na hi duḥkhena duḥkhasya na mohād moha eva ca | na hi satyena satyasya na mithyāstann mithyā hi sā
“Just as pain is not caused by pain, and delusion is not caused by delusion, similarly truth is not revealed by truth, and falsehood is revealed by falsehood.”
Structure
na hi duḥkhena duḥkhasya na mohāt mohas eva ca na hi satyena satyasya na mithyāstāt mithyā hi sā
na hi (not indeed) duḥkhena (by suffering) duḥkhasya (of suffering) na (no) mohāt (from delusion) mohas (delusion) eva (only) ca (and) na hi (not indeed) satyena (by truth) satyasya (of truth) na (no) mithyāstāt (from falsehood) mithyā (falsehood) hi (indeed) sā (that)
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 suffering |
| duḥkhasya | duḥkhasya | noun | genitive · singular · masculine | of suffering |
| na | na | indeclinable | — | not |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| mohaḥ | mohaḥ | noun | nominative · singular · masculine | delusion |
| eva | eva | indeclinable | — | indeed, only |
| ca | ca | indeclinable | — | and |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| satyena | satyena | noun | instrumental · singular · neuter | with truth |
| satyasya | satyasya | noun | genitive · singular · neuter | of truth |
| na | na | indeclinable | — | not |
| mithyāt | mithyāt | noun | ablative · singular · neuter | from falsehood |
| mithyā | mithyā | noun | nominative · singular · feminine | falsehood |
| hi | hi | indeclinable | — | indeed, surely |
| sā | sā | pronoun | nominative · singular · feminine | she, it |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, highlighting that suffering and delusion are not caused by their likes but are instead veils obscuring the true nature of Brahman. Shankara's commentary on the Brahmasutras, particularly his discussion on the nature of avidyā (ignorance), resonates with the theme of this verse. The identity of Brahman and Ātman is obscured by the duality of truth and falsehood, pain and pleasure, but the verse suggests that these dualities are not fundamental. Instead, they are layers that cover the ultimate, undivided reality. Thus, the pursuit of truth must go beyond the dichotomies of worldly experience to reveal the non-dual essence that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as emphasizing the role of devotion in discerning truth from falsehood. Rāmānujācārya's concept of viśiṣṭādvaita (qualified non-dualism) suggests that while the jīva (individual self) and Īśvara (the Lord) are distinct, they are also intimately connected. This verse can be interpreted to mean that just as pain and delusion are not self-caused, the jīva's understanding of truth is not self-originated but is a gift of Īśvara's grace. Thus, the recognition of truth and the escape from delusion are possible through devotion and surrender to the divine. Madhvācārya's dvaita (dualism) might view this verse as highlighting the absolute distinction between truth, which is related to Īśvara, and falsehood, which characterizes the jīva's ignorant state.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers profound insights into the human condition and the pursuit of truth. Swami Vivekānanda, in his lectures on Vedānta, emphasized the practical application of spiritual principles in daily life. He might interpret this verse as calling for a deeper understanding of the nature of reality, beyond the superficial levels of pain and pleasure, truth and falsehood. The verse suggests that true understanding and liberation from suffering come not from mere intellectual knowledge but from a direct experience of the ultimate reality. S. Radhakrishnan, in his philosophical works, highlighted the universal applicability of Vedāntic principles, including the idea that truth is not just a matter of intellectual assent but a living experience that transforms the individual. Thus, this verse can be seen as urging modern individuals to seek a deeper, more authentic level of truth and understanding.