Na hi duḥkhāt prāptam duḥkhaṃ na sukhāt sukhaṃ bhavet | Na hi kartṛtvaṃ ca kartṛtvaṃ phalam eva tat ||
“Because pain is not obtained from pain, nor happiness from happiness; and agency is not the effect of agency.”
Structure
Na hi duḥkhāt prāptam duḥkhaṃ na sukhāt sukhaṃ bhavet Na hi kartṛtvaṃ ca kartṛtvaṃ phalam eva tat
Na hi (no, not) duḥkhāt (from suffering) duḥkhaṃ (suffering) prāptam (obtained),na (not) sukhāt (from happiness) sukhaṃ (happiness) bhavet (results).Na hi (no, not) kartṛtvaṃ (the doership) ca (and) kartṛtvaṃ (the doership) eva (only) tat (that) phalam (result)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duḥkhāt | duḥkhāt | noun | ablative · singular · neuter | from suffering |
| prāptam | prāptam | noun | nominative · singular · neuter | obtained |
| duḥkhaṃ | duḥkhaṃ | noun | nominative · singular · neuter | suffering |
| na | na | indeclinable | — | not |
| sukhāt | sukhāt | noun | ablative · singular · neuter | from happiness |
| sukhaṃ | sukhaṃ | noun | nominative · singular · neuter | happiness |
| bhavet | bhavet | verb | √bhū · optative · third | may be |
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| kartṛtvaṃ | kartṛtvaṃ | noun | nominative · singular · neuter | agency |
| ca | ca | indeclinable | — | and |
| kartṛtvaṃ | kartṛtvaṃ | noun | nominative · singular · neuter | agency |
| phalam | phalam | noun | nominative · singular · neuter | result |
| eva | eva | indeclinable | — | only |
| tat | tat | pronoun | nominative · singular · neuter | that |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse elucidates the non-dual nature of reality by negating the notion that pain or pleasure can arise from their respective counterparts. Shankara's commentary on the Brahmasutras, particularly in the section discussing the nature of Brahman, echoes this sentiment. He argues that the ultimate reality, Brahman, is beyond the dualities of pain and pleasure. This verse points to the identity of Brahman and Ātman, suggesting that true agency and effects are not bound by the cycle of cause and effect but are rooted in the immutable and indivisible Brahman. By understanding that pain does not produce pain, nor happiness produce happiness, one approaches the understanding that all phenomena are mere appearances, and the true Self (Ātman) is untouched by these dualities, thereby affirming the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of the relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the concept of 'prapatti' or surrender, where the jīva recognizes its inherent limitations and surrenders to Īśvara. This verse can be seen as underscoring the futility of seeking happiness through worldly means, as true happiness can only be achieved through devotion to Īśvara. The agency of the individual is not independent but is influenced by the divine. Thus, the effect (phalam) mentioned in the verse is the ultimate liberation or bliss that comes from recognizing and surrendering to the will of Īśvara, highlighting the dependent yet intimate relationship between jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedantic principles in everyday life. This verse can be seen as a call to transcend the mundane quest for pleasure and avoidance of pain, recognizing that true fulfillment lies beyond these fleeting experiences. Vivekānanda would likely interpret this verse as a reminder of the importance of self-realization and the pursuit of one's true nature, untainted by external influences. Similarly, S. Rādhākrishnan, in his philosophical works, discusses the universal applicability of Vedanta, suggesting that such verses offer insights into the human condition that are universally relevant. This verse, therefore, encourages a shift in perspective, from the external to the internal, seeking happiness and agency not in transient worldly affairs but in thedepths of one's own consciousness, thereby leading to a more meaningful and fulfilling life.