na hi duḥkhāt prāptam prāpyanaśyati duḥkham । na prādurbhūtaṃ prāṇinām hi santi hetavaḥ ॥
“For the suffering that has been obtained does not perish on being obtained, and there are no apparent causes for the suffering of living beings.”
Structure
na hi duḥkhāt prāptam prāpyanaśyati duḥkham na prādurbhūtam prāṇinām hi santi hetavaḥ
na (no) hi (indeed) duḥkhāt (from suffering) prāptam (obtained) prāpyanaśyati (nor does it cease to exist having been obtained) duḥkham (suffering)na (no) prādurbhūtam (that which has arisen) prāṇinām (of living beings) hi (indeed) santi (there are) hetavaḥ (causes)
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 suffering |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| prāpyanaśyati | prāpyanaśyati | verb | √śī · present · third | perishes |
| duḥkham | duḥkham | noun | nominative · singular · neuter | suffering |
| na | na | indeclinable | — | not |
| prādurbhūtam | prādurbhūtam | verb | √bhū · past participle · third | has arisen |
| prāṇinām | prāṇinām | noun | genitive · plural · masculine | of living beings |
| hi | hi | indeclinable | — | for, indeed |
| santi | santi | verb | √as · present · third | there are |
| hetavaḥ | hetavaḥ | noun | nominative · plural · masculine | causes |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi duḥkhāt prāptam prāpyanaśyati duḥkham' underscores the idea that suffering, once obtained, does not cease to exist simply because it has been experienced. According to Śaṅkarācārya, this points to the impermanence of all worldly experiences, including suffering. Drawing from the Brahma Sūtras, Śaṅkara would argue that the ultimate reality, Brahman, is beyond all dualities, including the duality of pleasure and pain. The identity of Brahman and Ātman (the individual self) is key to understanding that true liberation from suffering lies not in the cessation of suffering itself but in realizing one's true nature as Ātman, which is untouched by worldly experiences. This verse, in the context of Advaita Vedānta, serves as a reminder of the importance of seeking knowledge of the ultimate reality to transcend suffering.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, the verse can be understood in the context of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya would likely interpret this verse as highlighting the role of karma and the grace of God in the experience of suffering. According to Rāmānuja, suffering arises due to the accumulation of karma, but it is the Lord's grace that can ultimately liberate the jīva from this cycle. The phrase 'na prādurbhūtaṃ prāṇinām hi santi hetavaḥ' suggests that the causes of suffering are complex and multifaceted, involving both the actions of the jīva and the will of Īśvara. Thus, this verse emphasizes the importance of devotion and surrender to God as a means to navigate and ultimately transcend suffering, rather than merely focusing on the cessation of suffering itself.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as pointing to the universal and practical truth that our experiences, including suffering, are ephemeral and intertwined with the causes and conditions that give rise to them. In his lectures on Vedānta, Vivekānanda often emphasized the importance of understanding and managing one's own mind and emotions as the key to overcoming suffering. The idea that 'na hi duḥkhāt prāptam prāpyanaśyati duḥkham' can be seen as a call to action, encouraging individuals to seek out the underlying causes of their suffering and to work towards their removal, rather than merely focusing on the symptoms. Furthermore, this verse can be connected to contemporary life by recognizing that the factors causing suffering are complex and multifaceted, requiring a holistic approach that includes personal, societal, and environmental considerations, as reflected in the writings of S. Radhakrishnan on the integration of Vedāntic philosophy with modern life.