na hi duḥkhāt prāptam vidyād vai duḥkham eva tat | na hi sukhāt prāptam vidyād vai sukham eva tat ॥ ३३॥
“For a wise person, what is obtained from sorrow is only sorrow, and what is obtained from happiness is only happiness.”
Structure
na hi duḥkhāt prāptam vidyāt vai duḥkham eva tat | na hi sukhāt prāptam vidyāt vai sukham eva tat
na (not) hi (indeed) duḥkhāt (from sorrow) prāptam (obtained) vidyāt (from knowledge) vai (indeed) duḥkham (sorrow) eva (only) tat (that) |na (not) hi (indeed) sukhāt (from happiness) prāptam (obtained) vidyāt (from knowledge) vai (indeed) sukham (happiness) eva (only) tat (that)
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 sorrow |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| vidyāt | vidyāt | verb | √vid · optative · third | one should know, one knows |
| vai | vai | indeclinable | — | indeed, surely |
| duḥkham | duḥkham | noun | nominative · singular · neuter | sorrow |
| eva | eva | indeclinable | — | only, indeed |
| tat | tat | pronoun | nominative · singular · neuter | that |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| sukhāt | sukhāt | noun | ablative · singular · neuter | from happiness |
| prāptam | prāptam | verb | √prāp · past participle · third | obtained |
| vidyāt | vidyāt | verb | √vid · optative · third | one should know, one knows |
| vai | vai | indeclinable | — | indeed, surely |
| sukham | sukham | noun | nominative · singular · neuter | happiness |
| eva | eva | indeclinable | — | only, indeed |
| tat | tat | pronoun | nominative · singular · neuter | that |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the distinctions between sorrow and happiness are transcended. According to Shankara, the ultimate reality, Brahman, is beyond the dualities of human experience. In his commentary on the Brahmasūtra, Shankara explains that the Self (Ātman) is not affected by the vicissitudes of life, and that the wise person sees through the fleeting nature of sorrow and happiness. This verse points to the identity of Brahman and Ātman, where the individual self realizes its true nature as untouched by the dualities of the world. As Shankara writes in his Upadeśasāhasrī, 'The Self is not an object of experience, but the experient, and it is not affected by the experiences of sorrow and happiness.' This realization is the key to liberation, where the individual self merges with the ultimate reality, Brahman. By transcending the duality of sorrow and happiness, the wise person attains a state of equanimity and freedom.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion and surrender to the Lord. Rāmānujācārya, in his Śrībhāṣya, interprets this verse as highlighting the relationship between the jīva (individual self) and Īśvara (the Lord). The verse suggests that the jīva's experiences of sorrow and happiness are not ends in themselves, but rather opportunities for devotion and surrender to the Lord. According to Rāmānujācārya, the wise person sees that both sorrow and happiness are gifts from the Lord, and that the proper response is to offer them back to Him in devotion. This verse is seen as encouraging the devotee to cultivate a sense of detachment and equanimity, recognizing that all experiences are ultimately the Lord's doing. By surrendering to the Lord, the devotee can transcend the dualities of sorrow and happiness and attain a state of liberation, where the individual self is united with the Lord in love and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as highlighted by Swami Vivekānanda in his lectures and writings. According to Vivekānanda, the verse points to the importance of inner strength and equanimity in the face of life's challenges. In his lecture 'The Ideal of a Universal Religion,' Vivekānanda explains that the wise person is not swayed by the vicissitudes of life, but rather remains calm and detached, like a lotus leaf that is untouched by the water. This verse encourages us to cultivate a sense of inner peace and tranquility, recognizing that both sorrow and happiness are fleeting and ephemeral. As Rādhākrishnan writes in his book 'The Hindu View of Life,' 'The wise man is not a mere spectator of the drama of life, but an actor who plays his part with intelligence and detachment.' By applying the wisdom of this verse to our daily lives, we can develop a greater sense of resilience, compassion, and understanding, and ultimately achieve a state of inner peace and liberation.