na hi duḥkhena viyogo na sukhena saṁyogaḥ.
“For there is no separation by suffering and no union by happiness.”
Structure
na hi duḥkhena viyogaḥ na sukhena saṁyogaḥ
na hi duḥkhena (not indeed with sorrow) viyogaḥ (separation) na (not) sukhena (with happiness) saṁyogaḥ (union)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with sorrow |
| viyogaḥ | viyogaḥ | noun | nominative · singular · masculine | separation |
| na | na | indeclinable | — | not |
| sukhena | sukhena | noun | instrumental · singular · neuter | with happiness |
| saṁyogaḥ | saṁyogaḥ | noun | nominative · singular · masculine | union |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity of brahman and ātman. Shankara's commentary on the Brahma Sutras (BS 1.1.1) emphasizes that the Self is beyond the vicissitudes of pleasure and pain, which are mere attributes of the phenomenal world. The separation (viyoga) caused by suffering and the union (saṁyoga) brought about by happiness are both transient and illusory. Shankara's reasoning, as seen in his commentary on the Bhagavad Gita (BG 2.14), suggests that the wise should look beyond these fleeting experiences to realize the unchanging, all-pervading brahman. This verse, in essence, points to the impermanence of worldly experiences and the need to seek the permanent, unchanging truth of the Self, which is the core of Advaita Vedanta's non-dual philosophy.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the complexities of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the role of bhakti (devotion) in transcending the dualities of pleasure and pain. He suggests that true union with the Lord is not achieved through fleeting experiences of happiness but through a deep, unwavering devotion that perseveres despite suffering. Madhvācārya, on the other hand, might interpret this verse as underscoring the difference between the Lord and the individual souls, emphasizing that true union with God is not a product of human experience but a gift of divine grace. This verse, within the Vaiṣṇava tradition, thus becomes a call to devotion and a reminder of the jīva's dependence on Īśvara for true fulfillment and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda', often emphasized the practical application of Vedāntic principles in everyday life. This verse, from a Neo-Vedānta perspective, can be seen as a call to inner strength and resilience. Vivekānanda would likely interpret this verse as emphasizing the need to look beyond external circumstances, whether they bring us joy or sorrow, and to find our true strength and peace within. S. Radhakrishnan, in his philosophical works, highlighted the universal relevance of Vedāntic teachings, suggesting that this verse points to a profound psychological truth: that true freedom and happiness can only be found by transcending the duality of pleasure and pain. In contemporary life, this verse can serve as a reminder of the importance of cultivating inner peace, detachment, and a profound sense of purpose, unshaken by the vicissitudes of life.