na hi duḥkhāt pratīyātām uparī ramate cittam
“For the mind does not take delight in that which is not obtained without pain.”
Structure
na hi duḥkhāt pratīyātām uparī ramate cittam
cittam (mind) na hi (not indeed) duḥkhāt (from sorrow) pratīyātām (recovers) uparī (upon higher things) ramate (delights)
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 |
| pratīyātām | pratīyātām | verb | √pratī · liṅ-optative · third | may originate|may arise |
| uparī | uparī | indeclinable | — | on|upon |
| ramate | ramate | verb | √ram · laṭ-present · third | delights|rejoices |
| cittam | cittam | noun | nominative · singular · neuter | the mind |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the notion that true delight or satisfaction can only be achieved when one transcends the realm of duality, where suffering and pleasure are intertwined. According to Shankara, the mind's tendency to seek delight in worldly objects is rooted in ignorance (avidyā) of the true nature of reality. The verse na hi duḥkhāt pratīyātām uparī ramate cittam suggests that the mind does not find joy in that which is obtained through suffering, pointing to the impermanence and illusory nature of worldly pleasures. This understanding is in line with Shankara's commentary on the Brahma Sutras, where he emphasizes the importance of recognizing the identity of brahman and ātman to attain true freedom from suffering. By realizing that the ultimate reality is beyond the duality of pleasure and pain, one can experience lasting peace and contentment. This verse, therefore, serves as a reminder to seek the eternal and unchanging brahman, rather than fleeting worldly delights.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as emphasizing the importance of devotion to Īśvara (the Lord) in achieving true happiness. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the need for the jīva (individual self) to surrender to Īśvara, recognizing that true delight can only be obtained through devotion and self-surrender. The verse suggests that worldly pleasures, obtained through suffering or effort, are ultimately unsatisfying. In contrast, the love and grace of Īśvara bring lasting joy and peace. Madhvācārya, in his Anuvyākhyāna, further stresses that the jīva's inherent nature is to seek delight, but this can only be fulfilled by turning towards Īśvara, who is the ultimate source of all joy. This verse, therefore, encourages the devotee to seek a personal relationship with Īśvara, recognizing that true happiness and fulfillment can only be found in devotion to the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the universal relevance of this verse. He argued that the human tendency to chase after fleeting pleasures, often at the cost of great effort or suffering, is a fundamental aspect of human nature. However, as this verse suggests, such pleasures ultimately fail to bring lasting satisfaction. Vivekānanda, in his lecture 'The Real Nature of Man', notes that true delight and fulfillment can only be achieved by recognizing and realizing one's true nature, which is beyond the duality of pleasure and pain. S. Rādhākrishnan, in his book 'The Hindu View of Life', further develops this idea, highlighting the importance of cultivating a sense of inner peace and contentment, unshakeable by external circumstances. This verse, therefore, has a profound message for contemporary life, encouraging individuals to look beyond the superficial allure of worldly pleasures and to seek a deeper, more lasting sense of fulfillment and purpose.