na hi duḥkhena viyogo na ca mohād dṛḍham | mohātsatataṃ idaṃ tu duḥkhaṃ tena duḥkhena muktiḥ || 287 ||
“There is no separation from suffering and no firmness due to delusion; on the contrary, this suffering is always due to delusion, and liberation comes from that suffering.”
Structure
na hi duḥkhena viyogo na ca mohāt dṛḍham mohāt satataṃ idaṃ tu duḥkhaṃ tena duḥkhena muktiḥ
na (not) hi (indeed) duḥkhena (by sorrow) viyogo (separation) na (not) ca (and) mohāt (from delusion) dṛḍham (strong)mohāt (from delusion) satataṃ (always) idaṃ (this) tu (indeed) duḥkhaṃ (sorrow)tena (by that) duḥkhena (sorrow) 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 |
| dṛḍham | dṛḍham | noun | nominative · singular · neuter | firmness, intensity |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| satataṃ | satataṃ | indeclinable | — | always |
| idaṃ | idaṃ | pronoun | nominative · singular · neuter | this |
| tu | tu | indeclinable | — | indeed, surely |
| duḥkhaṃ | duḥkhaṃ | noun | nominative · singular · neuter | suffering |
| tena | tena | pronoun | instrumental · singular · masculine | with that |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| muktiḥ | muktiḥ | noun | nominative · singular · feminine | liberation |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where suffering and liberation are two sides of the same coin. According to Shankara, delusion (moha) is the root cause of suffering, and it is this delusion that distorts our understanding of the self (ātman) and the ultimate reality (Brahman). The verse suggests that liberation comes from recognizing and transcending this delusion, which is a direct pointer to the brahman-ātman identity. In his commentary on the Brahmasūtra, Shankara writes that the knowledge of Brahman is the means to overcome delusion and attain liberation. This verse supports this idea, highlighting the importance of self-inquiry and the direct experience of the non-dual reality. By realizing that suffering arises from delusion, the seeker can turn inward and discover the true nature of the self, which is ultimately one with Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the complex relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, notes that the delusion mentioned in the verse refers to the jīva's mistaken identification with the body and the ego, which leads to suffering. The verse suggests that liberation comes from recognizing the true nature of the self and its relationship with Īśvara. Madhvācārya, on the other hand, emphasizes the role of devotion and surrender to Īśvara in overcoming delusion and attaining liberation. According to Madhva, the suffering mentioned in the verse is a result of the jīva's separation from Īśvara, and liberation comes from reestablishing this relationship through devotion and self-surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant relevance in contemporary life, where suffering and delusion are ubiquitous. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, notes that the delusion mentioned in the verse refers to the tendency to externalize our problems and seek solutions outside, rather than looking within. The verse suggests that liberation comes from recognizing the true nature of the self and taking responsibility for our own lives. S. Rādhākrishnan, in his writings on the Upaniṣads, emphasizes the importance of self-awareness and introspection in overcoming delusion and attaining liberation. According to Radhakrishnan, the suffering mentioned in the verse is a call to introspection and self-reflection, which can lead to a deeper understanding of the self and the world. This verse can be seen as a practical guide for modern times, encouraging us to look within and recognize the true sources of suffering and liberation.