na hi duḥkhena viyogo na ca mohād api muktire .
“There is no separation from suffering, and one is not freed even from delusion.”
Structure
na hi duḥkhena viyogo na ca mohāt api muktire
na hi duḥkhena (not indeed by suffering) viyogo (separation) na ca (and not) mohāt (from delusion) api (even) muktire (liberation is)
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 |
| api | api | indeclinable | — | also |
| muktire | muktire | noun | locative · singular · feminine | in liberation |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the intrinsic nature of suffering and delusion, implying that they are not external entities from which one can simply separate. According to Shankara, the ultimate reality, Brahman, is not touched by the fleeting phenomena of suffering or delusion, as these are mere projections of the mind. The identity of Brahman and Ātman (the individual self) is crucial here, as realising this unity is what truly liberates one from the cycle of delusion and suffering. Shankara's commentary on the Brahma Sutras, particularly his discussion on the nature of Maya, supports this interpretation. The verse points to the futility of seeking liberation through external means, instead, directing the seeker towards Self-realisation, where the distinction between the suffering individual and the deluded state dissolves, revealing the non-dual reality of Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a devotional perspective, this verse highlights the insufficiency of mere emotional or intellectual attempts to escape suffering and delusion. Ramanuja's visishtadvaita (qualified non-dualism) emphasizes the personal relationship between the jiva (individual soul) and Ishvara (the Supreme Lord). This verse suggests that true liberation from suffering and delusion comes not from the jiva's independent efforts but from a loving surrender to Ishvara. Madhva, in his Dvaita philosophy, might interpret this verse as underlining the dependence of the jiva on Vishnu for liberation, where the realization of one's true nature and the Lord's grace are essential for mukti. This devotional reading underscores the importance of bhakti (devotion) as a means to achieve a state of freedom from the bondage of suffering and delusion, facilitated by the grace of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda often spoke about the practical applications of Vedantic principles in everyday life. Regarding this verse, he might argue that the struggle to separate oneself from suffering and the failure to find freedom from delusion through mundane means are reflective of the human condition. The universal message here is one of introspection and self-realisation, urging individuals to look beyond the superficial layers of existence. Radhakrishnan, in his philosophical works, emphasized the importance of realizing the universal self, beyond the confines of individual suffering and delusion. This verse, in a contemporary context, can be seen as a call to spiritual awakening, where one recognises the interconnectedness of all existence and seeks liberation not through escape but through understanding and embracing the true nature of the self and the world. This perspective encourages a holistic and compassionate approach to life, fostering inner peace and freedom amidst external challenges.