Na hi duḥkhena vinā sukhaṃ na ca mohād rāga-varjanam । Na tadvinā yogaḥ na ca yogād ratir anantarām ॥ 298 ॥
“For there is no happiness without sorrow, nor renunciation of attachment without delusion; nor can there be union without the former, nor uninterrupted attachment without the latter.”
Structure
Na hi duḥkhena vinā sukhaṃ na ca mohāt rāga-varjanam Na tat-vinā yogaḥ na ca yogāt ratir anantarā
Na hi (no, not) duḥkhena (by suffering) vinā (without) sukhaṃ (happiness) na (no) ca (and) mohāt (from delusion) rāga-varjanam (cessation of attachment) na (no) tat-vinā (without that) yogaḥ (union) na (no) ca (and) yogāt (from union) ratir (delight) anantarā (is immediate)
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 |
| vinā | Vinā | indeclinable | — | without |
| sukhaṃ | Sukhaṃ | noun | accusative · singular · neuter | happiness |
| na | Na | indeclinable | — | not |
| ca | Ca | indeclinable | — | and |
| mohāt | Mohāt | noun | ablative · singular · masculine | from delusion |
| rāga-varjanam | Rāga-varjanam | compound | karmadhāraya · "rāga-varjanaṃ" | renunciation of attachment |
| Na | Na | indeclinable | — | not |
| tat-vinā | Tat-vinā | compound | dvandva · "tat ca vinā" | without that |
| yogaḥ | Yogaḥ | noun | nominative · singular · masculine | union, connection |
| na | Na | indeclinable | — | not |
| ca | Ca | indeclinable | — | and |
| yogāt | Yogāt | noun | ablative · singular · masculine | from union |
| ratir | Ratir | noun | nominative · singular · feminine | love, delight |
| anantarā | Anantarā | noun | nominative · singular · feminine | unbroken, continuous |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the illusory nature of dual experiences such as happiness and sorrow, attachment and detachment. According to Shankara, the ultimate reality, Brahman, is beyond these dualities. In his commentary on the Brahma Sutras, Shankara emphasizes that the knowledge of Brahman leads to the realization that the individual self (ātman) is not separate from the universal self (Brahman). This verse points to the idea that the pursuit of happiness or the avoidance of sorrow is rooted in ignorance of one's true nature. Liberation (moksha) is achieved when one understands that the ātman is identical with Brahman, and thus, transcends the cycle of pleasure and pain. This understanding is in line with Shankara's non-dualistic interpretation of the Upanishads, where he argues that the realization of the ātman-Brahman identity is the key to liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, this verse can be seen as highlighting the intricate relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of bhakti (devotion) as a means to attain liberation. The verse suggests that without experiencing the full range of human emotions, including sorrow and attachment, one cannot truly renounce them and seek refuge in the Lord. This resonates with Rāmānuja's concept of 'prapatti' or self-surrender, where the jīva acknowledges its dependence on Īśvara and seeks to cultivate a deep devotion to Him. Madhvācārya, on the other hand, would interpret this verse in the light of his Dvaita philosophy, emphasizing the real difference between the jīva and Īśvara, and the role of bhakti in bridging this gap.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, highlighting the interconnectedness of opposites such as happiness and sorrow. Swami Vivekananda, in his lectures on the Bhakti Yoga, emphasized the importance of embracing both pleasure and pain as part of the human experience. He argued that it is through this acceptance that one can transcend the limitations of the ego and achieve a higher state of consciousness. Similarly, S. Radhakrishnan, in his writings on the Upanishads, underscores the relevance of this verse to contemporary life, where individuals often struggle with the vicissitudes of life. He suggests that the verse points to the need for a holistic approach to life, one that integrates the opposites and recognizes the interdependence of all experiences. This universal and practical application of the verse resonates with the principles of Neo-Vedānta, which seeks to apply the timeless wisdom of the Upanishads to the challenges of modern life.