na hi duḥkhāt prāptum arhati sukhaṃ vipattir yadi saḥ
“If he suffers distress, he cannot obtain happiness.”
Structure
na hi duḥkhāt prāptum arhati sukhaṃ vipattir yadi saḥ
saḥ (he) yadi (if) vipattir (misfortune) duḥkhāt (from sorrow) sukhaṃ (happiness) prāptum (to obtain) arhati (ought) na hi (not indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhāt | duḥkhāt | noun | ablative · singular · masculine | from sorrow |
| prāptum | prāptum | verb | √prāp · inf | to obtain |
| arhati | arhati | verb | √arh · present · third | is fit for, deserves |
| sukhaṃ | sukhaṃ | noun | accusative · singular · neuter | happiness |
| vipattir | vipattir | noun | nominative · singular · feminine | misfortune |
| yadi | yadi | indeclinable | — | if |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he, it |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the pursuit of happiness is futile if one is entangled in suffering. Shankara's commentary on the Brahmasūtras (2.1.14) is relevant here, where he discusses the concept of 'tāpatrayam' - the threefold suffering. If an individual is trapped in distress, their ability to experience sukha (happiness) is compromised. This is because, in Advaita Vedānta, the ultimate reality (Brahman) is beyond the duality of pleasure and pain. The verse suggests that liberation (mokṣa) from suffering is necessary to realize one's true nature (ātman), which is identical with Brahman. Only then can one transcend the cycle of pleasure and pain, achieving a state of lasting peace and happiness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse highlights the importance of dependence on Īśvara (the Lord) for liberation from suffering. Rāmānujācārya's commentary on the Bhagavad Gītā (12.13-14) is pertinent, where he emphasizes the need for self-surrender (prapatti) to the Lord. According to Rāmānuja, suffering is a result of the jīva's (individual self) separation from Īśvara. The verse implies that true happiness can only be achieved by re-establishing this relationship with the Lord. Madhvācārya, on the other hand, would interpret this verse as emphasizing the need for bhakti (devotion) towards Īśvara, as the means to overcome suffering and attain sukha. Both Rāmānuja and Madhva would agree that the verse points to the ultimate goal of achieving a loving relationship with the Lord, which is the source of true happiness.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant contemporary relevance, as it highlights the futility of pursuing happiness while ignoring the presence of suffering. Swami Vivekānanda, in his lecture 'The Powers of the Mind' (Complete Works, Vol. 4), emphasizes the need to address the root causes of suffering, rather than merely seeking pleasure. According to Vivekānanda, true happiness can only be achieved by cultivating a deeper understanding of the self and the world, which is rooted in the Vedāntic concept of non-duality. S. Rādhākrishnan, in his book 'The Reign of Religion in Contemporary Philosophy' (1920), argues that this verse underscores the importance of addressing human suffering through a holistic approach, which integrates spiritual, emotional, and intellectual development. Both thinkers would interpret this verse as a call to action, encouraging individuals to seek a more profound and lasting happiness, which is grounded in self-awareness, compassion, and a sense of unity with all existence.