na hi duḥkhātsamutpannaṃ kiñcidasti paraṃ sukham | sukhasya mūlamāhuḥ paraṃ duḥkhaṃ maharṣayaḥ
“There is no great happiness born of suffering; the sages say that the root of happiness is actually great suffering.”
Structure
na hi duḥkhāt samutpannam kiñcid asti param sukham | sukhasya mūlam āhuḥ param duḥkham maharṣayaḥ
na (not) hi (indeed) duḥkhāt (from suffering) samutpannam (originates) kiñcid (anything) asti (exists) param (supreme) sukham (happiness)| maharṣayaḥ (great sages) āhuḥ (say) sukhasya (of happiness) mūlam (the root) param (supreme) duḥkham (suffering)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhāt | duḥkhāt | noun | ablative · singular · neuter | from sorrow |
| samutpannam | samutpannam | verb | √utpanna · past participle | arisen, produced |
| kiñcid | kiñcid | indeclinable | — | anything, whatsoever |
| asti | asti | verb | √as · present · third | is, exists |
| param | param | indeclinable | — | highest, supreme |
| sukham | sukham | noun | nominative · singular · neuter | happiness, joy |
| | | | | indeclinable | — | |
| sukhasya | sukhasya | noun | genitive · singular · neuter | of happiness |
| mūlam | mūlam | noun | nominative · singular · neuter | root, origin |
| āhuḥ | āhuḥ | verb | √ahu · present · third | they say |
| param | param | indeclinable | — | highest, supreme |
| duḥkham | duḥkham | noun | nominative · singular · neuter | sorrow, suffering |
| maharṣayaḥ | maharṣayaḥ | noun | nominative · plural · masculine | the great sages |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the distinction between suffering and happiness is transcended. According to Shankara, the experience of suffering can lead to a deeper understanding of the impermanence of the world and the fleeting nature of sensual pleasures. This realization can, in turn, prompt an individual to seek a more profound and lasting happiness, which is ultimately rooted in the knowledge of Brahman. As Shankara notes in his commentary on the Brahma Sutras, the suffering that arises from the world is a result of our ignorance of the true nature of reality. Once this ignorance is dispelled, the individual realizes their true identity with Brahman, and the distinctions between suffering and happiness become irrelevant. This verse thus points to the brahman-ātman identity, where the individual self is ultimately one with the universal consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion and surrender to the divine. Ramanuja, for instance, might interpret this verse as highlighting the role of suffering in prompting the jīva to seek refuge in Īśvara. The suffering that arises from the world serves as a catalyst for the jīva to recognize its dependence on the divine and to cultivate a deeper sense of devotion and surrender. Madhva, on the other hand, might view this verse as underscoring the importance of recognizing the distinction between the jīva and Īśvara, and the role of suffering in prompting the jīva to seek liberation through devotion and knowledge. In both cases, the verse is seen as emphasizing the importance of the relationship between the individual self and the divine, and the role of suffering in facilitating spiritual growth and self-realization.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as noted by Swami Vivekananda in his lectures on the Bhagavad Gita. According to Vivekananda, the suffering that arises from the world can serve as a catalyst for personal growth and transformation. By confronting and transcending our suffering, we can develop a deeper sense of inner strength, resilience, and compassion. As Vivekananda notes, the root of happiness lies not in the avoidance of suffering, but in the cultivation of a deeper sense of awareness, detachment, and inner peace. S. Radhakrishnan, similarly, might interpret this verse as highlighting the importance of integrating the spiritual and practical dimensions of life, and recognizing the role of suffering in prompting us to seek a more profound and lasting sense of fulfillment and purpose. In contemporary life, this verse can be seen as encouraging us to approach challenges and difficulties as opportunities for growth, and to cultivate a deeper sense of inner wisdom, compassion, and resilience in the face of adversity.