na hi duḥkhena vinā sukhaṁ prāptaṁ kada cid api | na ca mohād ratiḥ vimukhasya vītarāgasya .
“For no happiness is obtained without suffering, and for one who has no attachment, there can be no infatuation.”
Structure
na hi duḥkhena vinā sukhaṁ prāptaṁ kada cid api | na ca mohāt ratiḥ vimukhasya vītarāgasya
na (not) hi (indeed) duḥkhena (by suffering) vinā (without) sukhaṁ (happiness) prāptaṁ (obtained) kada (when) cid (ever) api (also)na (not) ca (and) mohāt (from delusion) ratiḥ (attachment) vimukhasya (of one who has turned away) vītarāgasya (of one who has transcended attachment)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| vinā | vinā | indeclinable | — | without |
| sukhaṁ | sukhaṁ | noun | accusative · singular · neuter | happiness |
| prāptaṁ | prāptaṁ | verb | √prāp · past participle · third | obtained |
| kada | kada | indeclinable | — | ever, when |
| cid | cid | indeclinable | — | indeed, at all |
| api | api | indeclinable | — | also, even |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| ratiḥ | ratiḥ | noun | nominative · singular · feminine | pleasure |
| vimukhasya | vimukhasya | noun | genitive · singular · masculine | of one who has turned away |
| vītarāgasya | vītarāgasya | noun | genitive · singular · masculine | of one who has destroyed attachment |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where duḥkha (suffering) and sukha (happiness) are intertwined, yet ultimately, both are transient and illusory. Shankara's commentary on the Brahmasūtra (2.1.14) clarifies that the ultimate reality, Brahman, is beyond the realm of duḥkha and sukha. The verse points to the identity of Brahman and Ātman, where the individual self, freed from attachment and infatuation, realizes its true nature. As noted in his commentary on the Taittirīya Upaniṣad (2.1.1), Shankara emphasizes that the Ātman, being of the nature of consciousness, is untouched by the dualities of the world, much like the verse suggests that one who has transcended attachment cannot be infatuated. This understanding leads to the ultimate liberation, where the distinction between duḥkha and sukha dissolves, revealing the non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The relationship between the jīva (individual soul) and Īśvara (the Supreme Lord) is central to understanding this verse. Madhvācārya, in his commentary on the Bhagavad Gītā (12.13-14), highlights that devotion to Īśvara is the means by which the jīva transcends attachment and infatuation. The verse suggests that no happiness is achieved without undergoing suffering, which resonates with the Vaiṣṇava emphasis on the role of bhakti (devotion) in navigating the ups and downs of life. Rāmānujācārya, in his Śrī Bhāṣya (2.2.42), explains that the jīva's innate qualities of attachment and infatuation are obstacles to realizing its true nature and relationship with Īśvara. This verse, therefore, underscores the importance of developing detachment and devotion as part of the spiritual path, facilitating the jīva's journey towards liberation and union with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse speaks to the universal human experience, emphasizing that growth and happiness are inextricably linked with challenges and suffering. Swami Vivekānanda, in his lecture 'The Real Nature of the Soul' (Complete Works, Vol. 2), underscores the importance of facing and overcoming adversity to realize one's true potential. The verse's message about the inevitability of suffering before happiness is achieved resonates with Vivekānanda's advocacy for self-reliance and the cultivation of inner strength. Similarly, S. Rādhākrishnan, in his 'Eastern Religions and Western Thought' (1939), notes that the pursuit of happiness without enduring suffering is futile, as it ignores the depth of human experience and the necessity of spiritual growth. This verse, therefore, offers a practical wisdom applicable to contemporary life, encouraging individuals to approach challenges as opportunities for growth and self-realization, rather than seeking to avoid them.