na hi duḥkhāt prāptum arhati sukhaṃ vai duḥkham evaiva hi
“For one does not obtain happiness from sorrow; sorrow only results from it.”
Structure
na hi duḥkhāt prāptum arhati sukhaṃ vai duḥkham eva eva hi
na hi (no, certainly not) duḥkhāt (from suffering) sukhaṃ (happiness) prāptum (to obtain) arhati (ought to) vai (indeed) eva (only) duḥkham (suffering) eva (is) hi (indeed)
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 suffering |
| prāptum | prāptum | verb | √prāp · infinitive | to obtain |
| arhati | arhati | verb | √arh · present · third | is worthy of, ought to |
| sukhaṃ | sukhaṃ | noun | accusative · singular · neuter | happiness |
| vai | vai | indeclinable | — | indeed, truly |
| duḥkham | duḥkham | noun | nominative · singular · neuter | suffering |
| eva | eva | indeclinable | — | only, indeed |
| eva | eva | indeclinable | — | only, indeed |
| hi | hi | indeclinable | — | for, indeed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the futility of seeking happiness through sorrow, a concept that resonates with Shankara's non-dualistic philosophy. According to Shankara, the ultimate reality, Brahman, is beyond the dualities of pleasure and pain. In his commentary on the Brahma Sutras, Shankara argues that the self (Ātman) is not affected by the fleeting nature of worldly experiences, including sorrow. This verse points to the idea that true happiness can only be realized by transcending the limitations of the empirical world and recognizing the identity of the individual self with the universal Self, Brahman. The phrase 'duḥkham evaiva hi' (sorrow only results from it) is particularly significant, as it highlights the idea that sorrow is an inherent aspect of the cyclical nature of worldly experiences, and that liberation from this cycle is possible only through the realization of the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the inherent suffering that arises from the separation of the jīva (individual soul) from Īśvara (the supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the idea that true happiness can only be achieved through devotion to and union with Īśvara. The phrase 'na hi duḥkhāt prāptum arhati sukhaṃ' (one does not obtain happiness from sorrow) is interpreted as a call to recognize the futility of seeking happiness through worldly means, and to instead seek refuge in the loving devotion to the Lord. Madhvācārya, on the other hand, would interpret this verse as a statement of the natural consequence of karma, where sorrow is the inevitable result of past actions, and that liberation from this cycle can only be achieved through the grace of Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it highlights the importance of recognizing the impermanence of worldly experiences and the futility of seeking lasting happiness through external means. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the need to cultivate inner strength and detachment in the face of life's challenges, rather than seeking to escape or avoid them. He argues that true happiness can only be achieved through the realization of one's own inner nature, and that this realization is possible only through the cultivation of self-awareness and self-discipline. Similarly, S. Rādhākrishnan, in his writings on the Upaniṣads, highlights the universal relevance of this verse, arguing that it points to the need for a deeper understanding of the human condition, and the importance of recognizing the interconnectedness of all beings in the pursuit of happiness and fulfillment.