na tu śakyam ihāivāvasitā yatra hi sarvābhirāmāḥ sthitāḥ
“It is not possible to stay here when all that is delightful is present there.”
Structure
na tu śakyam ihāiva avasitā yatra hi sarvā abhirāmāḥ sthitāḥ
na tu (not indeed) śakyam (is possible) ihāiva (here) avasitā (to stay) yatra (where) hi (indeed) sarvā (all) abhirāmāḥ (beautiful) sthitāḥ (situated)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| śakyam | śakyam | noun | accusative · singular · neuter | it is possible |
| ihā | ihā | indeclinable | — | here |
| iva | iva | indeclinable | — | like, as |
| avasitā | avasitā | verb | √avas · liṅ-optative · third | one should stay |
| yatra | yatra | indeclinable | — | where |
| hi | hi | indeclinable | — | for, indeed |
| sarvā | sarvā | adjective | — | all |
| abhirāmāḥ | abhirāmāḥ | adjective | — | lovely, charming |
| sthitāḥ | sthitāḥ | verb | √sthā · past participle | are situated |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the distinction between the subject and object dissolves. According to Shankara, the phrase 'sarvābhirāmāḥ sthitāḥ' suggests that all delightful things are inherently present in the ultimate reality, Brahman. The inability to stay in the current situation, as expressed in 'na tu śakyam ihāiva avasitā', implies a longing for this ultimate reality. Shankara's commentary on the Taittiriya Upanishad (2.1.1) explains that the ātman, or individual self, is not separate from Brahman. This verse points to the brahman-ātman identity, where the individual's true nature is revealed when they realize the futility of seeking delight in the ephemeral world. By acknowledging the impermanence of worldly pleasures, one is compelled to seek the eternal and unchanging Brahman, ultimately leading to self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the jīva's (individual self) innate longing for Īśvara (the Supreme Lord). Rāmānujācārya's commentary on the Brahmasūtra (1.1.1) explains that the jīva is inherently dependent on Īśvara and that this dependence is rooted in the jīva's essential nature. The phrase 'sarvābhirāmāḥ sthitāḥ' suggests that all delightful things are present in Īśvara, and the jīva's inability to stay in the current situation is a reflection of its desire to be with Īśvara. Madhvācārya's commentary on the Bhagavad Gītā (7.17) further emphasizes the importance of devotion to Īśvara, highlighting the jīva's dependence on Īśvara's grace for liberation. This verse, in the context of the Rāmāyaṇa, illustrates Rāma's devotees' longing to be with him, symbolizing the universal human aspiration for a higher, divinely ordained purpose.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lecture 'The Cosmos: The Macrocosm' (Complete Works, Vol. 2), emphasizes the universal applicability of this verse, stating that the human soul is inherently driven to seek the ultimate reality. This verse, 'na tu śakyam ihāiva avasitā', highlights the human condition, where individuals are constantly seeking something more delightful and fulfilling. According to Vivekānanda, this seeking is a fundamental aspect of human nature, driving us towards self-realization and the discovery of our true potential. S. Rādhākrishnan, in his book 'The Hindu View of Life' (1927), further develops this idea, explaining that the pursuit of delightful things is an essential aspect of human existence. However, true fulfillment can only be achieved by recognizing the impermanence of worldly pleasures and seeking the eternal and unchanging reality within. This verse, in the context of contemporary life, serves as a reminder of the importance of self-reflection and the pursuit of a higher purpose, encouraging individuals to look beyond ephemeral delights and seek a more profound and lasting fulfillment.