na hi duḥkhātpāptam duḥkhaṁ na sukhātsukham iṣyate . aniṣṭasya durlabhatvaṁ niṣṭasya ca sugamyatā .
“It is not that pain results from pain, nor pleasure from pleasure; what is unpleasant is difficult to obtain, and what is pleasant is easily accessible.”
Structure
na hi duḥkhāt pāptam duḥkham na sukhāt sukham iṣyate aniṣṭasya durlabhatvaṁ niṣṭasya ca sugamyatā
na (not) hi (indeed) duḥkhāt (from suffering) pāptam (obtained) duḥkham (suffering) na (not) sukhāt (from happiness) sukham (happiness) iṣyate (is desired)aniṣṭasya (of the undesirable) durlabhatvaṁ (rarity) niṣṭasya (of the desirable) ca (and) sugamyatā (ease of attainment)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duḥkhāt | duḥkhāt | noun | ablative · singular · masculine | from sorrow |
| pāptam | pāptam | noun | nominative · singular · neuter | obtained |
| duḥkham | duḥkham | noun | nominative · singular · neuter | sorrow |
| na | na | indeclinable | — | not |
| sukhāt | sukhāt | noun | ablative · singular · masculine | from happiness |
| sukham | sukham | noun | nominative · singular · neuter | happiness |
| iṣyate | iṣyate | verb | √iṣ · passive · third | is desired |
| aniṣṭasya | aniṣṭasya | compound | tatpuruṣa · "aniṣṭa + asya" | of what is not desired |
| durlabhatvaṁ | dur-labhatvaṁ | noun | nominative · singular · neuter | difficulty of obtaining |
| niṣṭasya | niṣṭasya | compound | tatpuruṣa · "niṣṭa + asya" | of what is desired |
| ca | ca | indeclinable | — | and |
| sugamyatā | sugamyatā | noun | nominative · singular · feminine | ease of obtaining |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na hi duḥkhātpāptam duḥkhaṁ na sukhātsukham iṣyate', underscores the principle that pain and pleasure are not causally related in a direct, dualistic manner. According to Shankara, the ultimate reality, Brahman, is beyond the duality of pleasure and pain. In his commentary on the Brahma Sutras, Shankara emphasizes that the Self (Ātman) is not affected by the fleeting experiences of joy and sorrow, which are mere superimpositions. This verse points to the brahman-ātman identity by highlighting the illusory nature of dual experiences. It suggests that the pursuit of pleasure or the avoidance of pain is based on a misunderstanding of the true nature of reality. The liberation from this cycle of dual experiences is achievable through the realization of the non-dual Self, which is the essence of Advaita Vedanta. By transcending the realm of duality, one realizes that both pleasure and pain are mere manifestations of the world of Maya, and thus, they do not inherently lead to more pleasure or pain. Instead, the focus should be on realizing the true, unchanging nature of the Self, which is beyond all dualities.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an exposition of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his exposition of the Brahma Sutras, emphasizes the concept of 'aprthaksiddhi', which suggests that the attainment of liberation is not dependent on the avoidance of pain or the pursuit of pleasure but on the devotion to and grace of the Lord. The 'aniṣṭasya durlabhatvaṁ' (the unpleasant is difficult to obtain) can be interpreted as the jīva's natural inclination towards worldly pleasures, which are ultimately unsatisfying and lead to more suffering. On the other hand, 'niṣṭasya ca sugamyatā' (what is pleasant is easily accessible) suggests that devotion to the Lord and the realization of one's true nature as a servant of the Lord are easily accessible and lead to true happiness. This verse, in the context of Vaiṣṇava theology, underscores the importance of bhakti (devotion) as the means to transcend worldly dualities and experience the bliss of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda's interpretation of this verse aligns with his emphasis on the practical application of Vedantic principles in everyday life. He would likely view this verse as a call to move beyond the limited, dualistic perspective of worldly experiences and to seek the universal, all-encompassing reality. In his lectures, Vivekananda often stressed the importance of recognizing the divine in all beings and experiencing the world as a unified whole, beyond the confines of pleasure and pain. This verse, in the context of modern life, reminds us that our pursuits of happiness and avoidance of suffering are often misguided, leading to further entanglement in the cycle of duality. Instead, by recognizing the interconnectedness of all existence and our place within it, we can transcend the petty concerns of pleasure and pain and find a deeper, more meaningful fulfillment. This perspective resonates with S. Radhakrishnan's philosophical stance, which emphasizes the ethical and spiritual dimensions of human existence and the pursuit of a higher, universal good.