na hi duḥkhāt kasya nityamudito rāgaḥ .
“Certainly, attachment does not arise in anyone constantly on account of sorrow.”
Structure
na hi duḥkhāt kasya nityaṃ udito rāgaḥ
na hi kasya duḥkhāt nityaṃ rāgaḥ udito (there is) not indeed (na hi) whose (kasya) from sorrow (duḥkhāt) constantly (nityaṃ) attachment (rāgaḥ) has arisen (udito)
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 |
| kasya | kasya | pronoun | genitive · singular · masculine | of whom, whose |
| nityaṃ | nityaṃ | indeclinable | — | always |
| udito | udito | verb | √ud · past · third | has risen, arises |
| rāgaḥ | rāgaḥ | noun | nominative · singular · masculine | attachment, passion |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the notion that attachment or rāga does not constantly arise from sorrow, hinting at the ephemeral nature of worldly experiences. According to Shankara, the ultimate reality, Brahman, is beyond such dualities. In his commentary on the Brahmasūtras, Shankara explains that the self (ātman) is not affected by sorrow or pleasure, as it is essentially one with Brahman. This verse points to the brahman-ātman identity by suggesting that true freedom from attachment and sorrow can only be achieved by realizing one's true nature, which is untouched by the vagaries of the mundane world. The emphasis here is on the impermanence of worldly attachments and the eternal, unchanging nature of the self, leading to the understanding that the self is not bound by the cycle of sorrow and pleasure.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the importance of devotion to Īśvara (the Lord) as a means to transcend worldly sorrows and attachments. Rāmānujācārya, in his commentary on the Brahmasūtras, emphasized the concept of prapatti, or surrender to the Lord, as a path to liberation from the cycle of birth and death. This verse suggests that attachment does not constantly arise from sorrow, implying that true liberation can be found in devotion to the Lord, who is the ultimate reality beyond the ephemeral world of sorrow and pleasure. The relationship between the jīva (individual soul) and Īśvara is one of dependence, where the jīva finds solace and liberation in Īśvara, underscoring the importance of bhakti (devotion) as a means to achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse, in the context of modern life, can be seen as a reminder of the importance of emotional resilience and detachment. Vivekānanda taught that true strength lies not in being unaffected by the world but in being able to navigate its challenges with equanimity. This verse suggests that attachment does not constantly arise from sorrow, implying that one can learn to manage and transcend sorrow through self-reflection and spiritual practice. Radhakrishnan, in his philosophical works, also highlighted the universal relevance of Vedāntic ideas, including the concept of detachment as a means to achieve inner peace and freedom. This verse, therefore, has a profound message for contemporary life, encouraging individuals to cultivate a deeper understanding of themselves and the world, leading to a more meaningful and liberated existence.