Na hi duḥkhāt prāptam duḥkhaṁ na sukhāt sukhaṁ bhavet | Na hi kaḥ svalpam apyeva sukhaṁ jīvitum icchet |
“For nobody even slightly desires to live a life which is not free from sorrow.”
Structure
Na hi duḥkhāt prāptam duḥkhaṁ na sukhāt sukhaṁ bhavet Na hi kaḥ svalpam apyeva sukhaṁ jīvitum icchet
Na hi (no indeed) kaḥ (who) svalpam (even a little) apyeva (even) sukhaṁ (happiness) jīvitum (to live) icchet (would wish)Na hi (no indeed) duḥkhāt (from suffering) duḥkhaṁ (suffering) prāptam (obtained) na (not) sukhāt (from happiness) sukhaṁ (happiness) bhavet (should be)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| hi | Hi | indeclinable | — | indeed, surely |
| duḥkhāt | duḥkhāt | noun | ablative · singular · neuter | from suffering |
| prāptam | prāptam | noun | nominative · singular · neuter | obtained, comes |
| duḥkhaṁ | duḥkhaṁ | noun | nominative · singular · neuter | suffering |
| na | na | indeclinable | — | not |
| sukhāt | sukhāt | noun | ablative · singular · neuter | from happiness |
| sukhaṁ | sukhaṁ | noun | nominative · singular · neuter | happiness |
| bhavet | bhavet | verb | √bhū · optative · third | may be, should be |
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| svalpam | svalpam | noun | accusative · singular · neuter | a little |
| apyeva | apyeva | indeclinable | — | even if only a little |
| sukhaṁ | sukhaṁ | noun | accusative · singular · neuter | happiness |
| jīvitum | jīvitum | verb | √jīv · infinitive | to live |
| icchet | icchet | verb | √iṣ · optative · third | may desire, wishes |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the inherent suffering in worldly existence, implying that true freedom from sorrow can only be achieved by transcending the dualistic experience. As Śaṅkara notes in his commentary on the Brahma Sūtras, the realization of Brahman as the ultimate reality is the sole means to escape the cycle of suffering. The verse 'Na hi duḥkhāt prāptam duḥkhaṁ na sukhāt sukhaṁ bhavet' highlights the futility of seeking happiness in a world marked by impermanence and suffering, pointing the seeker towards the eternal and unchanging Brahman. Śaṅkara's reasoning emphasizes the non-dual nature of reality, where the individual self (ātman) is ultimately identical with Brahman. This verse thus serves as a call to introspection, guiding the seeker towards the path of self-inquiry and the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse is seen as an expression of the intrinsic longing of the jīva (individual soul) for union with Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, explains that the suffering and happiness mentioned in the verse are relative and transient, and that true bliss can only be found in devotion to the Lord. The verse suggests that even the smallest glimpse of divine joy is preferable to a life without it, underscoring the Vaiṣṇava emphasis on bhakti (devotion) as the means to achieve spiritual liberation. This perspective highlights the loving relationship between the jīva and Īśvara, where the former seeks to reunite with the latter, and the verse serves as a reminder of the ultimate goal of Vaiṣṇava sādhana (spiritual practice): to cultivate an unbroken love for the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the universal message of this verse. He noted that the human quest for happiness is fundamental, yet it is often misguided, leading to further suffering. This verse, Vivekānanda argued, points to the importance of looking beyond fleeting worldly pleasures and pains, and instead, striving for a deeper, more lasting fulfillment. As he stated in his Chicago address, 'The goal of Vedānta is to raise the individual from the limited to the unlimited.' This verse resonates with contemporary life, where individuals face numerous challenges and disappointments. It invites us to reevaluate our priorities and seek a more profound sense of purpose and joy, one that is not dependent on external circumstances but rather rooted in the realization of our true nature and potential, as advocated by both Vivekānanda and Rādhākrishnan in their interpretations of Vedāntic thought.