na hi duḥkhāt prabhavet grhān na mohād api sargān
“For grief does not produce attachment to worldly objects, nor does delusion produce the material creation.”
Structure
na hi duḥkhāt prabhavet grhān na mohād api sargān
na hi duḥkhāt (not from sorrow) grhān (to family) prabhavet (should resort) na (nor) api (also) mohāt (from delusion) sargān (to offspring)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhāt | duḥkhāt | noun | ablative · singular · masculine | from sorrow |
| prabhavet | prabhavet | verb | √bhū · optative · third | may arise |
| grhān | grhān | noun | accusative · plural · masculine | houses, homes |
| na | na | indeclinable | — | not |
| mohād | mohād | noun | ablative · singular · masculine | from delusion |
| api | api | indeclinable | — | also |
| sargān | sargān | noun | accusative · plural · masculine | the universe, creation |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the illusory separation between the self (ātman) and the ultimate reality (Brahman). Shankara's commentary on the Brahmasūtra (1.1.5) emphasizes that the world's appearance is a product of ignorance (avidyā), not a result of real causal chains like grief or delusion. This verse points to the fact that grief (duḥkha) and delusion (moha) are themselves manifestations of this ignorance, which clouds our understanding of the true, unchanging nature of Brahman. The identity of Brahman and ātman is obscured by these factors, leading to attachment and suffering. By realizing the non-dual nature of reality, one transcends such attachments and delusions, ultimately understanding that all phenomena, including grief and delusion, are mere appearances without inherent reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, this verse can be seen as emphasizing the distinction between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, highlights the role of divine grace in dispelling ignorance and delusion, which bind the jīva to the cycle of suffering and attachment. This verse suggests that neither grief nor delusion can independently lead to liberation or the creation of the world; instead, it is the will of Īśvara that governs these phenomena. The relationship between the jīva and Īśvara is one of dependence, with the jīva needing to recognize and surrender to Īśvara's sovereignty to transcend worldly attachments and achieve spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound practical implications for contemporary life, as it addresses the root causes of human suffering and ignorance. Swami Vivekānanda, in his lectures on the Practical Vedānta, emphasized the need to go beyond superficial distinctions and recognize the unity of all existence. This verse, by pointing out the inefficacy of grief and delusion in producing attachment or creation, invites us to look deeper into our motivations and the nature of reality. It underscores the importance of self-reflection and the pursuit of knowledge (jñāna) as means to transcend suffering and worldly attachments. In the words of S. Radhakrishnan, such reflections lead us to 'realize the Supreme Spirit as the essence of our being,' thus finding freedom from the cycles of suffering and delusion, and achieving a higher, more universal consciousness.