na hi supratiṣṭhitasyā gatir āsti hi duṣkaram
“For one who is well-established, there is no movement, for movement is difficult.”
Structure
na hi supratiṣṭhitasyā gatir āsti hi duṣkaram
supratiṣṭhitasyā (of one who is well-established) hi (for) na (not) gatir (movement) asti (exists) duṣkaram (difficult) hi (indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| supratiṣṭhitasyā | supratiṣṭhitasyā | noun | genitive · singular · feminine | of one who is well-established |
| gatir | gatir | noun | nominative · singular · feminine | escape |
| āsti | āsti | verb | √as · laṭ-present · third | there is |
| hi | hi | indeclinable | — | indeed |
| duṣkaram | duṣkaram | noun | nominative · singular · neuter | difficult |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the concept of sthita-prajña, one who is established in the ultimate reality, Brahman. According to Shankara, once the individual self (ātman) realizes its true nature as non-dual with Brahman, all movement or action (gati) ceases to be relevant, as it is based on a false assumption of separation. In his commentary on the Brahma Sutras, Shankara explains that the knowledge of Brahman-ātman identity (Brahma-ātmaikya-jñāna) leads to the cessation of all actions, as the individual is no longer bound by the cycle of birth and death. This verse thus points to the ultimate goal of Advaita Vedānta, where the individual, having realized the non-dual nature of reality, transcends all movement and action, residing in a state of perfect peace and liberation. Shankara's reasoning on this verse highlights the importance of self-inquiry and the attainment of true knowledge, which alone can lead to the cessation of all movement and the realization of the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often seen as a description of the state of the liberated soul (mukta-jīva), who has achieved a direct relationship with the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, explains that the movement referred to in this verse is the movement of the mind, which is characterized by thoughts of 'I' and 'mine'. When the individual self (jīva) is established in its true nature as a servant of the Lord, all such movement ceases, and the jīva resides in a state of perfect peace and devotion. Madhvācārya, on the other hand, interprets this verse as a description of the state of the jīva in its ultimate liberation, where it attains a direct vision of the Lord and resides in a state of eternal bliss and service. In both traditions, the relationship between the jīva and Īśvara is emphasized, and the verse is seen as a description of the ultimate goal of devotion and self-surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant implications for contemporary life, as it highlights the importance of stability and balance in our lives. According to Swami Vivekānanda, the concept of 'supratiṣṭhitasya' (well-established) refers to the state of being firmly grounded in one's own nature, free from the fluctuations of the mind and the external world. In his lecture on 'The Powers of the Mind', Vivekānanda explains that the movement referred to in this verse is the constant flux of thoughts and emotions, which can be transcended through the practice of meditation and self-inquiry. Similarly, S. Rādhākrishnan, in his book 'The Hindu View of Life', interprets this verse as a call to balance and harmony in our lives, where we must strive to establish ourselves in our true nature, beyond the constant flux of the external world. Both thinkers emphasize the universal and practical application of this verse, highlighting its relevance to contemporary life and the human quest for meaning and fulfillment.