na hi duḥkhāt prāptam sukhaṃ vidyād viparı̄tataḥ . na ca tṛptasya kaścit svakalpaiḥ asti duḥkhitā .
“Happiness does not arise from misery and vice versa; nor does any person who is satisfied with what they have become unhappy due to minor (un)pleasantness.”
Structure
na hi duḥkhāt prāptam sukhaṃ vidyāt viparı̄tataḥ na ca tṛptasya kaścit svakalpaiḥ asti duḥkhitā
na (no) hi (indeed) duḥkhāt (from suffering) prāptam (obtained) sukhaṃ (happiness) vidyāt (let know) viparı̄tataḥ (otherwise)na (no) ca (and) tṛptasya (of the satisfied one) kaścit (any) svakalpaiḥ (with little) asti (is) duḥkhitā (suffering)
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 |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| sukhaṃ | sukhaṃ | noun | accusative · singular · neuter | happiness |
| vidyāt | vidyāt | verb | √vid · optative · third | let one know |
| viparı̄tataḥ | vipārītatāḥ | indeclinable | — | on the contrary, however |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| tṛptasya | tṛptasya | noun | genitive · singular · masculine | of one who is satisfied |
| kaścit | kaścit | pronoun | nominative · singular · masculine | anyone |
| sva-kalpaiḥ | sva-kalpaiḥ | compound | bahuvrīhi · "sva-kalpa + taiḥ" | by one's own means |
| asti | asti | verb | √as · present · third | there is |
| duḥkhitā | duḥkhitā | noun | nominative · singular · feminine | sorrowful one |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, highlighting that happiness and misery are interconnected yet ultimately illusory. Shankara's commentary on the Brahmasūtra (II.1.14) notes that the ultimate reality, Brahman, is beyond human experiences of pleasure and pain. The verse 'na hi duḥkhāt prāptam sukhaṃ vidyāt' suggests that true happiness cannot arise from a state of misery, implying that both states are relative. This points to the identity of Brahman and Ātman, where the self, unencumbered by dualities, experiences bliss. Shankara's reasoning in the Upadeśasāhasrī also emphasizes the illusory nature of the world, where the distinctions between happiness and misery are transcended in the realization of the non-dual self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, this verse is seen as a reflection of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya's Śrībhāṣya comments on the Brahmasūtra, highlighting the concept of 'aprāptakāma' or the soul's innate longing for the Lord. The verse indicates that true happiness can only be achieved through devotion to the Lord, transcending worldly dualities. Madhvācārya's commentary on the Mahābhārata also emphasizes the role of the Lord in granting liberation, suggesting that satisfaction and happiness come from surrendering to the divine will. This devotional reading underscores the dependent nature of the jīva and the importance of cultivating a relationship with Īśvara to achieve true fulfillment.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's teachings on the practical applications of Vedanta emphasize the universal relevance of this verse. In his lecture 'The Real Nature of Man', he notes that true happiness arises from within, unaffected by external circumstances. The verse highlights the importance of cultivating inner strength and detachment, transcending the dualities of pleasure and pain. S. Radhakrishnan's writings on 'The Hindu View of Life' also underscore the concept of 'anāsakti' or non-attachment, where the individual remains unaffected by worldly experiences. This modern reading of the verse emphasizes its relevance to contemporary life, encouraging individuals to seek happiness and fulfillment through self-realization and inner growth, rather than external sources.