Na hi duḥkhāt prāptavyaṁ sukhaṁ jātādikam bhavet | Duḥkhaṁ ca jātādikam ca prāptavyaṁ na sukhāt.
“Happiness such as birth etc. cannot be obtained from unhappiness; and similarly unhappiness like birth etc. cannot be obtained from happiness.”
Structure
Na hi duḥkhāt prāptavyaṁ sukhaṁ jātādikam bhavet | Duḥkhaṁ ca jātādikam ca prāptavyaṁ na sukhāt
Na (not) hi (indeed) duḥkhāt (from suffering) sukhaṁ (happiness) prāptavyaṁ (should be obtained) jātādikam (such as birth) bhavet (let it be)Duḥkhaṁ (suffering) ca (and) jātādikam (such as birth) ca (and) prāptavyaṁ (should be obtained) na (not) sukhāt (from happiness)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| hi | Hi | indeclinable | — | indeed |
| duḥkhāt | Duḥkhāt | noun | ablative · singular · masculine | from suffering |
| prāptavyaṁ | Prāptavyaṁ | verb | √prāp · future passive · third | should be obtained |
| sukhaṁ | Sukhaṁ | noun | nominative · singular · neuter | happiness |
| jātādikam | Jātādikam | compound | tatpuruṣa · "jātam ādi ca" | birth and other (sufferings) |
| bhavet | Bhavet | verb | √bhū · optative · third | may be |
| Duḥkhaṁ | Duḥkhaṁ | noun | nominative · singular · neuter | suffering |
| ca | Ca | indeclinable | — | and |
| jātādikam | Jātādikam | compound | tatpuruṣa · "jātam ādi ca" | birth and other (sufferings) |
| ca | Ca | indeclinable | — | and |
| prāptavyaṁ | Prāptavyaṁ | verb | √prāp · future passive · third | should be obtained |
| na | Na | indeclinable | — | not |
| sukhāt | Sukhāt | noun | ablative · singular · masculine | from happiness |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, implying that happiness and unhappiness are not fundamentally distinct. According to Śaṅkara, the absolute reality, Brahman, is beyond the dichotomies of pleasure and pain. The verse suggests that birth, a phenomenon often associated with suffering, cannot be a direct consequence of happiness or unhappiness, pointing to an ultimate reality that transcends these worldly experiences. In his commentary on the Brahmasūtra, Śaṅkara argues that the ātman, or individual self, is ultimately identical with Brahman, and that liberation comes from realizing this identity, beyond the ephemeral experiences of joy and sorrow. Thus, this verse supports the Advaita Vedānta doctrine of the unity of all existence, encouraging the seeker to look beyond the fleeting nature of worldly happiness and suffering towards the eternal and unchanging Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the intricate relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasūtra, emphasizes that the experiences of pleasure and pain are part of the divine plan, guiding the jīva towards devotion and ultimate union with Īśvara. The verse indicates that neither happiness nor unhappiness can be the direct cause of the other, suggesting a higher, divine providence at work. Madhvācārya, with his emphasis on the difference between the soul and God, might interpret this verse as underscoring the dependence of the jīva on Īśvara for all experiences, including birth, which is seen as a manifestation of divine will. Thus, for Vaiṣṇavas, this verse encourages devotion and surrender to the divine, recognizing that all experiences, whether of joy or sorrow, are opportunities to deepen one's relationship with the Supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse in the context of practical spirituality and the universal quest for happiness. In his lectures and writings, Vivekānanda often emphasized the importance of going beyond the superficial levels of pleasure and pain to realize one's true nature. This verse, with its message that happiness and unhappiness are not interconvertible, suggests that true fulfillment cannot be achieved through external means but requires an inner transformation. S. Radhakrishnan, another influential Neo-Vedāntin, might connect this verse to the concept of 'śānti' or peace, which is not merely the absence of suffering but a positive state of being that transcends the dualities of human experience. In contemporary life, this verse encourages individuals to seek a deeper, more meaningful happiness that is not dependent on fleeting external circumstances, promoting a spiritual approach to living that values inner peace and self-realization above worldly success or pleasure.