na hi duḥkhena vin nirvartitum aśakyam
“Indeed, one cannot live without misery.”
Structure
na hi duḥkheṇa vinā nirvartitum aśakyam
duḥkheṇa (with suffering) vinā (without) nirvartitum (to live) aśakyam (impossible) hi (indeed) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkheṇa | duḥkheṇa | noun | instrumental · singular · masculine | with suffering |
| vinā | vinā | indeclinable | — | without |
| nirvartitum | nirvartitum | verb | √kṛ · liṅ-optative · third | to accomplish |
| aśakyam | aśakyam | noun | nominative · singular · neuter | it is impossible |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na hi duḥkhena vin nirvartitum aśakyam, highlights the inherent suffering in life, which is a fundamental aspect of the human condition. According to Shankara, this suffering arises from our misidentification with the ephemeral and imperfect world, rather than recognizing our true nature as brahman-ātman. In his commentary on the Brahma Sutras, Shankara notes that the root of suffering is avidyā, or ignorance of our true nature. This verse points to the inevitability of suffering in the absence of Self-realization, underscoring the importance of seeking knowledge of brahman-ātman to transcend misery. As Shankara writes in his Upadesasahasri, 'The cause of suffering is the identification of the Self with the non-Self,' emphasizing the need to distinguish between the eternal, unchanging Self and the ephemeral world. By recognizing this distinction, one can ultimately overcome suffering and attain liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a testament to the fundamental dependence of the jīva, or individual self, on Īśvara, or the Supreme Lord. According to Ramanuja, this dependence is rooted in the concept of svābhāvika-bhedabheda, or the inherent difference and non-difference between the jīva and Īśvara. The suffering mentioned in the verse is a result of the jīva's separation from Īśvara, which can only be overcome through devotion and surrender to the Lord. As Ramanuja notes in his Śrī Bhāṣya, 'The jīva, being a part of Īśvara, is subject to the influences of the material world, which are the cause of suffering.' Madhva, on the other hand, emphasizes the ontological difference between the jīva and Īśvara, highlighting the role of divine grace in overcoming suffering. In his Anuvyākhyāna, Madhva writes that 'the Lord, out of His mercy, provides the means for the jīva to overcome suffering and attain liberation.'
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, na hi duḥkhena vin nirvartitum aśakyam, takes on a profound significance in the context of modern life, where suffering and struggle are ubiquitous. As Swami Vivekananda noted in his lecture on 'The Real Nature of Man,' 'suffering is the most powerful solvent of the bonds that bind us to the finite.' This verse highlights the universality of suffering, which is an inherent aspect of the human condition, regardless of cultural, social, or economic context. According to Radhakrishnan, this suffering can be overcome through the realization of our true nature, which is rooted in the absolute and unchanging. In his book 'The Reign of Religion in Contemporary Philosophy,' Radhakrishnan writes that 'the ultimate goal of human existence is to realize the Self, which is beyond all suffering and impermanence.' By recognizing the universality of suffering and seeking to understand its root cause, individuals can begin to transcend their limitations and attain a deeper level of awareness and liberation.