na hi duḥkhāt kasya nityaśaḥ pari jāyate . sukhaṃ ca duḥkhaṃ ca mohād bhramamātreṇa ॥
“For no one is constantly afflicted by misery; and happiness and misery arise from delusion due to ignorance.”
Structure
na hi duḥkhāt kasya nityaśaḥ pari jāyate . sukhaṃ ca duḥkhaṃ ca mohāt bhramamātreṇa
Na (not) hi (certainly) duḥkhāt (from sorrow) kasya (of anyone) nityaśaḥ (always) pari jāyate (is born)Sukhaṃ (happiness) ca (and) duḥkhaṃ (sorrow) ca (and) mohāt (from delusion) bhramamātreṇa (by mere error) .
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 |
| kasya | kasya | pronoun | genitive · singular · masculine | of whom |
| nityaśaḥ | nityaśaḥ | indeclinable | — | always |
| pari | pari | indeclinable | — | around, about, always |
| jāyate | jāyate | verb | √jan · present · third | is born, arises |
| sukhaṃ | sukhaṃ | noun | nominative · singular · neuter | happiness |
| ca | ca | indeclinable | — | and |
| duḥkhaṃ | duḥkhaṃ | noun | nominative · singular · neuter | sorrow |
| ca | ca | indeclinable | — | and |
| mohāt | mohāt | noun | ablative · singular · masculine | from delusion |
| bhramamātreṇa | bhramamātreṇa | compound | bahuvrīhi · "bhramamātravat" | with a deluded mind |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that suffering and happiness are ephemeral and arise from ignorance. According to Shankara, the ultimate reality, Brahman, is beyond human experience of pleasure and pain. In his commentary on the Brahma Sutras, Shankara explains that the illusion of duality (dvaita) gives rise to the notion of separate entities experiencing happiness and misery. This verse points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal reality (Brahman), and the realization of this identity liberates one from the cycle of suffering. By highlighting the impermanence of human experiences, this verse encourages the seeker to look beyond the fleeting nature of worldly pleasures and pains and seek the permanent, unchanging reality within.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the complex relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Ramanuja, in his commentary on the Bhagavad Gita, explains that the jīva's experiences of happiness and misery are a result of its own karma, but ultimately, it is the Lord who dispenses the fruits of actions. This verse can be seen as an invitation to cultivate devotion (bhakti) towards the Lord, recognizing that true happiness and liberation can only be achieved through surrender to His will. Madhva, on the other hand, would likely interpret this verse as an affirmation of the doctrine of svatantra (independence) of the Lord, where the jīva's experiences are dependent on the Lord's sovereign will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, where individuals are often driven by the pursuit of happiness and the avoidance of suffering. Swami Vivekananda, in his lectures on practical Vedanta, emphasized the importance of recognizing the impermanence of human experiences and the need to cultivate a deeper sense of inner peace and detachment. This verse can be seen as a call to move beyond the limited, ego-centric perspective and embrace a more universal and compassionate understanding of life. Radhakrishnan, in his writings on the philosophy of religion, highlights the significance of this verse in promoting a sense of spiritual freedom and responsibility, where individuals are encouraged to take charge of their own spiritual growth and liberation, rather than relying on external authorities or circumstances.