na hi duḥkhena vinā sukhaṁ prāptaṁ kada cana । na ca muktbyā vināpāpmā ।
“For one does not attain happiness without suffering; nor does one attain liberation without destruction of sin.”
Structure
na hi duḥkheṇa vinā sukhaṁ prāptaṁ kada cana na ca muktyā vinā pāpmā
duḥkheṇa (with suffering) vinā (without) na hi (not indeed) sukhaṁ (happiness) prāptaṁ (obtained) kada cana (ever) na (not) ca (and) muktyā (by liberation) vinā (without) pāpmā (from sin)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duḥkheṇa | duḥkheṇa | noun | instrumental · singular · masculine | with suffering |
| vinā | vinā | indeclinable | — | without |
| sukhaṁ | sukhaṁ | noun | accusative · singular · neuter | happiness |
| prāptaṁ | prāptaṁ | verb | √prāp · past participle · third | obtained |
| kada | kada | indeclinable | — | ever |
| cana | cana | indeclinable | — | also, indeed |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| muktyā | muktyā | noun | instrumental · singular · feminine | by liberation |
| vinā | vinā | indeclinable | — | without |
| pāpmā | pāpmā | noun | accusative · singular · masculine | sin |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the inseparability of suffering and happiness, hinting at the non-dual nature of reality. Shankara's commentary on the Brahma Sutras highlights that the ultimate liberation (mukti) can only be achieved by transcending the dichotomy of pleasure and pain, which are both rooted in the misperception of the self (ātman) as separate from the ultimate reality (Brahman). The destruction of sin (pāpmā) mentioned in the verse refers to the eradication of avidyā (ignorance), which is the root cause of all suffering. As Shankara notes in his Upadesasahasri, the realization of the unity of Brahman and ātman is the ultimate goal, and this verse points towards that realization by emphasizing the interconnectedness of opposites, leading the seeker to question the ultimate nature of reality and seek liberation through self-knowledge. This understanding is further elucidated in Shankara's Tattva Anusandhana, where the process of overcoming the limitations of the individual self to realize the universal self is discussed, reflecting the essence of this verse's message on the path to moksha.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Ramanuja's commentary emphasizes that liberation (mukti) is not just the destruction of sin but is directly granted by the Lord out of His grace (prasada). The verse suggests that just as happiness is not achievable without experiencing suffering, liberation is not possible without the Lord's intervention to destroy the sins of the devotee. This verse highlights the importance of devotion (bhakti) and surrender to the Lord, as the means to attain liberation. Madhva, on the other hand, would likely interpret the destruction of sin as a direct result of the Lord's action, emphasizing the dualistic (dvaita) view where the Lord is the doer and the individual self is the recipient of His mercy. In both interpretations, the focus is on the role of the Lord in the liberation process, underscoring the importance of devotion and divine intervention in achieving spiritual freedom.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is particularly relevant in the context of contemporary life, where individuals often seek happiness without acknowledging the inevitability of suffering. Swami Vivekananda, in his lectures, emphasized the importance of facing and overcoming suffering to attain true strength and happiness. He would likely interpret this verse as a call to action, encouraging individuals to embrace their struggles as opportunities for growth and self-realization. The destruction of sin, in this context, refers to the overcoming of personal weaknesses and limitations that hinder one's progress. Radhakrishnan, with his emphasis on the universal and practical application of Vedantic principles, would see this verse as a reminder of the interconnectedness of all human experiences. He would argue that true liberation comes from recognizing and transcending the ego's limitations, thereby achieving a state of harmony and equilibrium amidst life's challenges. This approach underscores the relevance of ancient wisdom to modern life, providing a framework for personal and spiritual development in the face of suffering and adversity.