na hi duḥkhena duḥkhaṁ na sukhena sukham idaṁ smṛtam | prāptaṁ na dustaraṁ kiñcinnā na durlabham eva ca
“For it is not that sorrow results from sorrow, nor happiness from happiness; nothing difficult to obtain has been gained, nor is anything very difficult to obtain.”
Structure
na hi duḥkhena duḥkhaṁ na sukhena sukham idaṁ smṛtam | prāptaṁ na dustaraṁ kiñcinnā na durlabham eva ca
na (not) hi (indeed) duḥkheṇa (by suffering) duḥkhaṁ (suffering) na (not) sukhena (by pleasure) sukham (pleasure) idaṁ (this) smṛtam (is remembered)prāptam̐ (obtained) na (not) duṣṭaraṁ (difficult to obtain) kiñcid (anything) nā (not) na (nor) durlabham (rare) eva (only) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duḥkhena | duḥkhena | noun | instrumental · singular · neuter | with suffering |
| duḥkhaṁ | duḥkhaṁ | noun | accusative · singular · neuter | suffering |
| na | na | indeclinable | — | not |
| sukhena | sukhena | noun | instrumental · singular · neuter | with happiness |
| sukham | sukham | noun | accusative · singular · neuter | happiness |
| idaṁ | idaṁ | pronoun | nominative · singular · neuter | this |
| smṛtam | smṛtam | verb | √smṛ · past participle | is remembered, is recalled |
| prāptaṁ | prāptaṁ | verb | √prāp · past participle | has been obtained |
| na | na | indeclinable | — | not |
| dustaraṁ | duṣtaraṁ | adjective | — | difficult to obtain |
| kiñcit | kiñcit | indeclinable | — | at all, anything |
| nā | nā | indeclinable | — | not |
| durlabham | dur labham | adjective | — | hard to obtain |
| eva | eva | indeclinable | — | indeed, surely |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity of Brahman and Ātman. Shankara's reasoning, as seen in his commentary on the Brahma Sutras, emphasizes that the distinctions between sorrow and happiness are mere mental constructs, obscuring the true, unchanging essence of the Self. The phrase 'nothing difficult to obtain has been gained, nor is anything very difficult to obtain' suggests that the pursuit of external objects or states (such as happiness) is futile, as the true nature of the Self is already present, unobtainable and unloseable. This aligns with Shankara's interpretation of the Mahavakyas, where the emphasis is on realizing the inherent, non-dual nature of reality. By contemplating this verse, one is directed towards introspection, seeking the immutable Brahman-Ātman within, beyond the ephemeral experiences of joy and sorrow.
Vaiṣṇava tradition (Rāmānujācārya): Ramanuja's perspective on this verse would highlight the relationship between the jīva (the individual self) and Īśvara (the Supreme Lord). The idea that 'sorrow does not result from sorrow, nor happiness from happiness' can be seen as an illustration of the dependence of the jīva on Īśvara for true fulfillment. The attainment of happiness or the avoidance of sorrow is not within the jīva's independent control but is subject to the will of Īśvara. Furthermore, 'nothing difficult to obtain has been gained' could imply that the grace of Īśvara is not something to be achieved through human effort alone but is a gift. This understanding resonates with Ramanuja's concept of Prapatti, or surrender, where the jīva acknowledges its limitations and surrenders to the divine will, seeking refuge in Īśvara for liberation from the cycle of sorrow and happiness. This approach emphasizes the importance of devotion and surrender in achieving a state of true peace and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda's interpretation of this verse would likely focus on its practical and universal application. He might view the statement 'nothing difficult to obtain has been gained, nor is anything very difficult to obtain' as an encouragement to reevaluate one's priorities and values, recognizing that true fulfillment is not found in the external world but within. This aligns with Vivekananda's emphasis on the potential of the human spirit and the importance of self-realization. The idea that sorrow and happiness are not ends in themselves but rather states of mind can be seen as a call to transcend these limitations, striving for a higher, more stable state of consciousness. Radhakrishnan, in his writings, also emphasized the importance of integrating the spiritual and the practical, suggesting that the wisdom of such verses should inform and transform daily life, guiding individuals towards a path of compassion, wisdom, and inner peace. This perspective encourages individuals to engage with their inner selves and the world around them with a sense of purpose and meaning, beyond the fleeting nature of worldly experiences.