na hi duḥkhāt prāptam duḥkhaṃ na sukhāt prāptam sukhaṃ ca na । viparītaiḥ kāraṇair yogād vibhāvaḥ phalasya na .
“Pain does not result from pain and pleasure does not result from pleasure; the result is produced by a combination of opposite causes.”
Structure
na hi duḥkhāt prāptam duḥkham na sukhāt prāptam sukham ca na viparītaiḥ kāraṇair yogāt vibhāvaḥ phalasya na
na (not) hi (indeed) duḥkhāt (from suffering) prāptam (obtained) duḥkham (suffering) na (not) sukhāt (from happiness) prāptam (obtained) sukham (happiness) ca (and) na (not) viparītaiḥ (by opposite) kāraṇaiḥ (causes) yogāt (by conjunction) vibhāvaḥ (the nature) phalasya (of the result) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhāt | duḥkhāt | noun | ablative · singular · masculine|neuter | from sorrow |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| duḥkham | duḥkham | noun | nominative|accusative · singular · neuter | sorrow |
| na | na | indeclinable | — | not |
| sukhāt | sukhāt | noun | ablative · singular · masculine|neuter | from happiness |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| sukham | sukham | noun | nominative|accusative · singular · neuter | happiness |
| ca | ca | indeclinable | — | and |
| na | na | indeclinable | — | not |
| viparītaiḥ | viparītaiḥ | adjective | — | opposite, inverted |
| kāraṇair | kāraṇair | noun | instrumental · plural · masculine|neuter | causes |
| yogāt | yogāt | noun | ablative · singular · masculine|neuter | from union|association |
| vibhāvaḥ | vibhāvaḥ | noun | nominative · singular · masculine | result, consequence |
| phalasya | phalasya | noun | genitive · singular · masculine|neuter | of the result |
| na | na | indeclinable | — | not |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the dichotomies of pain and pleasure are reconciled. According to Śaṅkarācārya, the ultimate reality, Brahman, is beyond the realm of opposites. In his commentary on the Brahma Sūtra, Śaṅkarācārya explains that the world of duality is a mere appearance, and the Self (Ātman) is identical with Brahman. This verse points to the illusoriness of the world of pain and pleasure, highlighting that true liberation lies in realizing the identity of Brahman and Ātman. By understanding that pain and pleasure are not absolute entities but mere manifestations of a unified reality, one can transcend the limitations of the empirical world and attain liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is seen as an affirmation of the complex relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, comments on the interdependence of the jīva and Īśvara, where the jīva's experiences of pain and pleasure are deeply connected to its relationship with Īśvara. The verse suggests that the jīva's experiences are not solely determined by its own actions but are also influenced by the will of Īśvara. This understanding fosters a sense of devotion and surrender, as the jīva recognizes its limitations and dependence on the divine. Madhvācārya, on the other hand, would emphasize the role of divine grace in shaping the jīva's experiences, highlighting the mysterious and often paradoxical nature of the divine will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, revealing that our experiences of pain and pleasure are intertwined and inseparable. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of embracing this paradox, recognizing that every experience, whether painful or pleasurable, is an opportunity for growth and self-discovery. S. Rādhākrishnan, in his writings on Indian philosophy, highlights the universal relevance of this verse, pointing out that it speaks to the fundamental human quest for meaning and purpose. In contemporary life, this verse can be seen as a call to cultivate a nuanced and balanced approach to life, acknowledging the complexities and contradictions that shape our experiences, and striving to find a deeper sense of harmony and equilibrium amidst the flux of life.