na hi duḥkhāt prabhavet grahaṇaṁ na mohād api sargāṇām । na ca svapne 'pi hi dattavastūnāṁ dāyādaḥ asti kaḥ punaḥ ॥
“Surely no one can take possession out of sorrow; nor can anyone out of delusion; and not even in a dream does a recipient of a gift become a claimant.”
Structure
na hi duḥkhāt prabhavet grahaṇaṁ na mohāt api sargāṇām na ca svapne api hi dattavastūnāṁ dāyādaḥ asti kaḥ punaḥ
na (not) hi (indeed) duḥkhāt (from sorrow) prabhavet (can arise) grahaṇaṁ (attachment),na (not) mohāt (from delusion) api (even) sargāṇām (of worldly bonds),na (not) ca (and) svapne (in a dream) api (even) hi (indeed) dattavastūnāṁ (of given things) dāyādaḥ (a claimant) asti (exists) kaḥ (who) punaḥ (again)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhāt | duḥkhāt | noun | ablative · singular · masculine | from sorrow |
| prabhavet | prabhavet | verb | √bhu · optative · third | may arise |
| grahaṇaṁ | grahaṇaṁ | noun | nominative · singular · masculine | taking, seizure |
| na | na | indeclinable | — | not |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| api | api | indeclinable | — | also |
| sargāṇām | sargāṇām | noun | genitive · plural · masculine | of created beings |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| svapne | svapne | noun | locative · singular · masculine | in a dream |
| api | api | indeclinable | — | even |
| hi | hi | indeclinable | — | for, indeed |
| dattavastūnāṁ | dattavastūnāṁ | compound | tatpuruṣa · "dattavastu + ānam" | of given things |
| dāyādaḥ | dāyādaḥ | noun | nominative · singular · masculine | heir |
| asti | asti | verb | √as · present · third | is |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| punaḥ | punaḥ | indeclinable | — | again |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as it negates the concept of possession and claimancy, which are rooted in duality. Shankara's commentary on the Brahma Sutras highlights that the ultimate reality, Brahman, is beyond all transactions and possessions. The notion of a recipient or claimant (dāyādaḥ) implies a subject-object distinction, which is transcended in the experience of Brahman. In his commentary on the Bhagavad Gita, Shankara emphasizes that the self (ātman) is not a separate entity that can possess or claim anything. This verse, therefore, points to the identity of Brahman and ātman, where all distinctions, including those of possession and claimancy, are dissolved. The verse's emphasis on the absence of a claimant even in a dream state reinforces the idea that the non-dual reality is beyond all mental constructs and states of consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the dependence of the jīva (individual self) on Īśvara (the Lord). The inability to take possession out of sorrow, delusion, or even in a dream, underscores the jīva's inherent limitations and its reliance on Īśvara's grace. Rāmānujācārya's commentary on the Brahma Sutras emphasizes the concept of prapatti, or self-surrender, where the jīva recognizes its own limitations and surrenders to Īśvara. This verse, in a sense, prepares the ground for such a surrender by demonstrating the futility of the jīva's attempts to claim or possess anything independently. Madhvācārya, on the other hand, might interpret this verse as highlighting the distinction between the jīva and Īśvara, emphasizing that the jīva's attempts at possession or claimancy are always subject to Īśvara's will and permission.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, highlighting the impermanence and illusoriness of worldly possessions and relationships. Swami Vivekānanda, in his lectures on the Bhagavad Gita, emphasizes the importance of detachment and non-attachment in achieving spiritual growth. This verse can be seen as a call to recognize the fleeting nature of all phenomena, including our own identities and possessions. S. Radhakrishnan, in his writings, often highlights the universal and practical applications of Vedāntic principles. He might interpret this verse as a reminder of the importance of living in the present, unencumbered by the burdens of the past or the anxieties of the future. By letting go of our attachment to possessions and claimancy, we can cultivate a sense of inner freedom and peace, which is the ultimate goal of human existence. This verse, therefore, has a direct relevance to contemporary life, where the pursuit of material possessions and status often leads to stress and disillusionment.