Na hi duḥkhāt prāptum arhati sukhaṁ vai duḥkham evaitat
“For pain alone results from pain; pleasure does not arise from pain.”
Structure
Na hi duḥkhāt prāptum arhati sukhaṁ vai duḥkham eva etat
Na (not) hi (certainly) duḥkhāt (from suffering) prāptum (to obtain) arhati (is able) sukhaṁ (happiness) vai (indeed) eva (only) duḥkham (suffering) etat (this)
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 |
| prāptum | prāptum | verb | √prāp · inf | to obtain |
| arhati | arhati | verb | √arh · laṭ-present · third | is fit for, deserves |
| sukhaṁ | sukhaṁ | noun | accusative · singular · neuter | happiness |
| vai | vai | indeclinable | — | indeed, truly |
| duḥkham | duḥkham | noun | nominative · singular · neuter | sorrow |
| eva | eva | indeclinable | — | only, indeed |
| etat | etat | pronoun | nominative · singular · neuter | this |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'Na hi duḥkhāt prāptum arhati sukhaṁ vai duḥkham evaitat,' underscores the fundamental non-dual nature of reality. According to Shankara, suffering (duḥkha) arises from the misperception of the Self (ātman) as being separate from the ultimate reality (Brahman). The verse highlights that true happiness or liberation (sukha) cannot be achieved through the perpetuation of suffering, which is a product of ignorance (avidyā). This aligns with Shankara's commentary on the Brahmasūtra, where he argues that the removal of suffering is contingent upon the realization of the identity of the individual self (jīva) with the supreme Self (Brahman). Thus, this verse points to the ultimate non-duality of existence, emphasizing that the cessation of suffering and the attainment of bliss are synonymous with the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as emphasizing the dependence of the individual soul (jīva) on the divine (Īśvara) for liberation from suffering. Rāmānujācārya, in his commentary on the Brahmasūtra, discusses the concept of 'prapatti' or surrender to the divine as the means to achieve liberation. This verse supports the idea that individual efforts alone, driven by a desire to escape suffering, are insufficient for achieving true happiness. Instead, one must surrender to the will of Īśvara, recognizing the futility of seeking happiness through worldly means. Madhvācārya, on the other hand, emphasizes the role of bhakti (devotion) in overcoming suffering, suggesting that only through devotion to the divine can one transcend the cycles of pleasure and pain. Thus, the verse is seen as encouraging devotion and surrender as the path to true liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interpreted this verse in the context of his lectures on practical Vedānta, emphasizing the universal and practical application of its message. He argued that true freedom and happiness can never be achieved by pursuing worldly pleasures, which are inherently fleeting and often tainted with suffering. Instead, one must look inward, recognizing the eternal and unchanging nature of the Self. In his speech 'The Real Nature of Man,' Vivekānanda discusses how the cessation of suffering and the attainment of happiness are contingent upon the realization of one's true nature, beyond the ego and the conditioning of the mind. S. Radhakrishnan, in his writings on Indian philosophy, also highlights the relevance of this verse to contemporary life, noting that its message transcends cultural and geographical boundaries, speaking to fundamental human aspirations for happiness and liberation. Thus, this verse is seen as a call to introspection and self-realization, applicable to individuals from all walks of life.