na hi duḥkhāt pratipattavyaṃ na sukhād api parityāgaḥ । duḥkhasya hyev nāśāya nāśanaṃ duḥkhamāhṛtiḥ ॥
“One should not be disheartened by adversity, nor should one become complacent in prosperity; for adversity alone destroys suffering by causing one to long for it.”
Structure
na hi duḥkhāt pratipattavyaṃ na sukhād api parityāgaḥ duḥkhasya hi eva nāśāya nāśanaṃ duḥkham āhṛtiḥ
na (not) hi (certainly) duḥkhāt (from suffering) pratipattavyaṃ (one should obtain or accept)na (not) sukhād (from pleasure) api (even) parityāgaḥ (abandonment or rejection)duḥkhasya (of suffering) hi (certainly) eva (only) nāśāya (for destruction) nāśanaṃ (destruction) duḥkha (suffering) āhṛtiḥ (removal or eradication)
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 |
| pratipattavyaṃ | pratipattavyaṃ | verb | √prati-pad · future passive · neuter | should be obtained |
| na | na | indeclinable | — | not |
| sukhād | sukhād | noun | ablative · singular · masculine | from happiness |
| api | api | indeclinable | — | also |
| parityāgaḥ | parityāgaḥ | noun | nominative · singular · masculine | renunciation |
| duḥkhasya | duḥkhasya | noun | genitive · singular · masculine | of sorrow |
| hi | hi | indeclinable | — | for |
| eva | eva | indeclinable | — | indeed |
| nāśāya | nāśāya | noun | dative · singular · masculine | for destruction |
| nāśanaṃ | nāśanaṃ | noun | nominative · singular · neuter | destruction |
| duḥkham | duḥkham | noun | accusative · singular · masculine | sorrow |
| āhṛtiḥ | āhṛtiḥ | noun | nominative · singular · feminine | removal |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the distinctions between duḥkha (suffering) and sukha (happiness) are transcended. According to Śaṅkarācārya, the ultimate reality, Brahman, is beyond the realm of suffering and happiness. In his commentary on the Brahmasūtra, Śaṅkara notes that the jīva's (individual self) identification with the body and mind leads to experiences of suffering and happiness, but the Ātman (true self) remains untouched by these experiences. This verse, in essence, points to the brahman-ātman identity, where the seeker is encouraged to look beyond the ephemeral nature of worldly experiences and realize the timeless, suffering-free nature of the Self. Śaṅkara's reasoning, as seen in his commentary on the Bhagavad Gītā, emphasizes the importance of cultivating a detached attitude towards worldly experiences, thereby facilitating the realization of the non-dual Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is often interpreted in the Vaiṣṇava tradition as a reminder of the jīva's (individual self) relationship with Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, notes that the jīva's experiences of suffering and happiness are a result of its karma, but the Lord's grace can mitigate these experiences. The verse's advice to not be disheartened by adversity nor complacent in prosperity is seen as a call to cultivate a sense of detachment and devotion to the Lord. Madhvācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of surrendering to the Lord's will, even in the face of adversity, as a means of attaining spiritual growth and liberation. This verse, in the Vaiṣṇava tradition, serves as a reminder of the jīva's dependence on Īśvara and the need to cultivate a devotional attitude towards the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a practical and universal message for contemporary life. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, notes that the verse's advice to not be disheartened by adversity nor complacent in prosperity is a call to cultivate a balanced and equanimous mind. Vivekānanda emphasizes the importance of developing a strong and resilient character, one that can withstand the challenges of life without becoming discouraged or complacent. S. Rādhākrishnan, in his writings on Indian philosophy, highlights the verse's relevance to modern life, where individuals are often caught between the extremes of pessimism and optimism. This verse, according to Rādhākrishnan, offers a middle path, where the individual can navigate life's challenges with a sense of hope and determination, while remaining grounded in the present moment. The verse's message, in the context of Neo-Vedānta, serves as a reminder of the importance of cultivating a balanced and resilient mindset in the face of life's uncertainties.