na hi duḥkhātprāptam duḥkhaṃ na sukhāt prabodhatas | sāmaānaṃ ced vai duḥkhaṃ sukhaṃ ced vayameva hi ||
“For if suffering arises from suffering, and awakening results in suffering, then we are actually identical with both.”
Structure
na hi duḥkhāt prāptam duḥkham na sukhāt prabodhatas sāmaānam cet vai duḥkham sukham cet vayam eva hi
na (no) hi (indeed) duḥkhāt (from suffering) prāptam (obtained) duḥkham (suffering) na (not) sukhāt (from happiness) prabodhatas (can be understood) | sāmaānam (equal) cet (if) vai (indeed) duḥkham (suffering) sukham (happiness) cet (if) vayam (we) eva (only) hi (are)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhāt | duḥkhāt | noun | ablative · singular · neuter | from sorrow |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| duḥkham | duḥkham | noun | nominative · singular · neuter | sorrow |
| na | na | indeclinable | — | not |
| sukhāt | sukhāt | noun | ablative · singular · neuter | from happiness |
| prabodhatas | prabodhatas | verb | √budh · present participle · third | arising |
| sāmaānam | sāmānāṃ | noun | genitive plural · plural · neuter | of ordinary people |
| cet | cet | indeclinable | — | if |
| vai | vai | indeclinable | — | indeed |
| duḥkham | duḥkham | noun | nominative · singular · neuter | sorrow |
| sukham | sukham | noun | nominative · singular · neuter | happiness |
| cet | cet | indeclinable | — | if |
| vayam | vayam | pronoun | nominative · plural | we |
| eva | eva | indeclinable | — | only, indeed |
| hi | hi | indeclinable | — | indeed, surely |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity between the ātman (individual self) and Brahman (the absolute reality). According to Shankara, if suffering and happiness are seen as arising from the same source and leading to the same end, it implies a fundamental unity beneath the dualities of experience. This interpretation aligns with Shankara's reasoning in his commentary on the Brahma Sutras, where he argues for the illusory nature of the world (māyā) and the sole reality of Brahman. The verse suggests that both suffering and happiness are transient and ephemeral, pointing the seeker towards the eternal and unchanging nature of the Self, thereby establishing the brahman-ātman identity as the core of Advaita Vedanta philosophy.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the complex relationship between the jīva (individual soul) and Īśvara (the Lord). Ramanuja, for instance, might interpret the verse as indicating that both suffering and happiness are part of the Lord's līlā (divine play), meant to ultimately lead the devotee back to Him. The identity suggested in the verse could be understood as the jīva's intrinsic dependence on Īśvara, with both happiness and suffering serving as reminders of this relationship. Madhva, on the other hand, could view the verse as underscoring the real distinction between the jīva and Īśvara, with the experience of suffering and happiness serving to emphasize the jīva's dependence on the Lord's grace for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda might view this verse as a call to transcend the dualities of human experience, seeing both suffering and happiness as mere illusions that veil our true nature. He could argue that the identity alluded to in the verse is not just a metaphysical concept but a practical truth that can be realized through spiritual practice and self-inquiry. In his lectures, Vivekananda often emphasized the importance of looking beyond the fleeting nature of worldly experiences to find the eternal and unchanging within. Similarly, Radhakrishnan could interpret the verse as pointing to the universal human quest for meaning and liberation, suggesting that the reconciliation of opposites (such as suffering and happiness) is essential for achieving a higher state of consciousness and realizing one's full potential.