na hi duḥkheṇa duḥkheṇa duḥkhaṃ na sukhēṇa sukhēṇa sukham yēna yēna yatas tato hi duḥkhaṃ ca sukhaṃ ca

duḥkheṇa (with suffering) hi (certainly) duḥkheṇa (repeatedly) duḥkhaṃ (suffering) na (not) bhavati (comes) sukhēṇa (with pleasure) sukhēṇa (repeatedly) sukham (pleasure) na (not) bhavati (comes) yēna (by which) yēna (repeatedly) yatas (from wherever) tato (thence) hi (certainly) duḥkhaṃ (suffering) ca (and) sukhaṃ (pleasure) ca (both) bhavati (come)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that suffering and happiness are not inherent properties of the world but rather a product of our perception. As Shankara argues in his Brahmasutra Bhashya, the ultimate reality, Brahman, is beyond all duality, including the duality of pleasure and pain. This verse points to the brahman-ātman identity by implying that our experiences, whether joyful or sorrowful, are mere appearances on the surface of the true Self, which remains unaffected. The phrase 'yena yena yatastato hi duḥkhaṃ ca sukhaṃ ca' indicates that the pursuit of either suffering or happiness is futile, as both are fleeting and illusory, leading the seeker to realize the eternal, unchanging nature of the Self. Through this understanding, one transcends the limitations of the empirical world and attains liberation, realizing that the true nature of the Self is beyond the dichotomy of pleasure and pain.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the complex relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrībhāṣya, emphasizes the concept of 'aprāptikāritva' or the idea that certain results are not achieved by specific efforts but are instead gifts of divine grace. This verse can be seen as underscoring the idea that true happiness and liberation from suffering are not achieved through worldly means but through devotion to and grace of the Supreme Lord. The jīva's efforts, whether towards worldly happiness or avoidance of suffering, are ultimately insufficient without the Lord's grace. The interplay between the jīva's striving and the Lord's grace is what leads to the experience of both duḥkha and sukha, guiding the devotee towards a deeper understanding of their dependence on the divine and the impermanence of worldly experiences.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, emphasizing the universality of human experience beyond the duality of happiness and suffering. Swami Vivekananda, in his lectures on the practical applications of Vedanta, often stressed the importance of recognizing the transient nature of worldly pleasures and pains. The pursuit of eternal happiness through fleeting means is a futile endeavor. Instead, Vivekananda advocated for the cultivation of inner strength and the realization of one's true nature, beyond the fluctuations of the external world. This verse, in saying 'na hi duḥkhena duḥkhena duḥkhaṃ na sukhena sukhena sukham,' points towards the futility of seeking happiness or trying to avoid suffering through external means and encourages a deeper, more spiritual approach to life. It resonates with contemporary themes of resilience, mindfulness, and the search for meaningful existence, inviting readers to embark on a journey of self-discovery and spiritual awakening.

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