na hi na hi pāpmā vṛṇate yat agrahīt na hi pāpmā vṛṇate yat sukham

pāpmā (evil) na hi (certainly not) na hi (not at all) vṛṇate (chooses) yat (what) agrahīt (is not taken)pāpmā (evil) na hi (certainly not) vṛṇate (chooses) yat (what) sukham (is happiness)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Māṇḍūkyopaniṣad underscores the non-dual nature of reality, emphasizing that the ultimate reality, Brahman, is beyond the dichotomies of good and evil, happiness and suffering. According to Shankara, the concept of 'pāpmā' or evil refers to the ignorance (avidyā) that veils the true nature of the self (ātman), leading to the misperception of duality. The verse suggests that evil or pain does not adhere to what is not grasped or accepted by the individual. This points to the idea that our experiences, whether pleasant or painful, are dependent on our perception and attachment. Shankara's commentary on the Brahma Sutras explains that the realization of the identity of Brahman and ātman (brahman-ātman aikya) liberates the individual from the cycle of suffering, as it transcends the realm of duality. Thus, this verse invites the seeker to look beyond the ephemeral nature of worldly experiences and seek the eternal, unchanging reality within.

Vaiṣṇava tradition (Rāmānujācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya would likely emphasize that the 'pāpmā' or evil refers to the tendency of the jīva to seek happiness in worldly objects rather than in devotion to Īśvara. The verse indicates that evil or pain does not cling to what is not accepted or pursued by the jīva, suggesting that our experiences are shaped by our desires and actions. According to Rāmānuja, the path to liberation involves recognizing the dependence of the jīva on Īśvara and cultivating devotion (bhakti) to attain a state of inner peace and joy. This verse supports the Vaiṣṇava emphasis on the importance of shifting one's focus from worldly pleasures to a loving relationship with the Divine, which alone can provide true and lasting happiness.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, would interpret this verse as a call to self-reflection and inner transformation. They might argue that the 'pāpmā' or evil symbolizes the negative tendencies and desires that bind us to suffering. The verse's message that evil does not adhere to what is not grasped or accepted by the individual is seen as a reminder of the power of human choice and responsibility. According to Vivekānanda, true freedom and happiness can be achieved by understanding and mastering one's own mind, as emphasized in his lectures on 'Raja Yoga'. Rādhākrishnan, meanwhile, would likely connect this verse to the universal quest for meaning and fulfillment, suggesting that the pursuit of happiness through external means is ultimately futile. Instead, he advocates for a holistic approach that integrates the spiritual, ethical, and intellectual dimensions of human existence, echoing the sentiments of this verse in his emphasis on the importance of cultivating inner peace and wisdom.

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