yaṁ santam upahṛtya caranti gopāḥ.
“One who being peaceful, is taken and carried by the cowherds.”
Structure
yaṁ santam upahṛtya caranti gopāḥ
gopāḥ yaṁ santam upahṛtya caranti
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yaṁ | yaṁ | pronoun | accusative · singular · masculine | |
| santam | santam | noun | accusative · singular · masculine | |
| upahṛtya | upahṛtya | indeclinable | — | having taken |
| caranti | caranti | verb | √car · present · third | |
| gopāḥ | gopāḥ | noun | nominative · plural · masculine |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'yaṁ santam upahṛtya caranti gopāḥ', when examined through the lens of Advaita Vedānta, points towards the ultimate non-dual reality. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the peaceful state (śāntam) as a characteristic of the Self (ātman). The act of being 'taken and carried by the cowherds' metaphorically represents the jīva's (individual self) surrender to the divine will, leading to the realization of its true nature, which is one with Brahman. This interpretation is in line with Śaṅkara's commentary on verse 5.24, where he discusses the liberation of the self through the realization of its identity with Brahman, highlighting the verse's importance in the context of achieving mokṣa through self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the relationship between the jīva and the Īśvara (God). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets 'yaṁ santam' as referring to the peaceful and liberated souls who, having realized their true nature, are 'carried' or protected by the divine grace of Īśvara. This interpretation underscores the devotional aspect, where the devotee seeks to attain a peaceful state through surrender to God, exemplifying the concept of prapatti or self-surrender. Madhvācārya, on the other hand, might focus on the distinction between the liberated souls and the Īśvara, emphasizing the role of bhakti in achieving this state of peace and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal application of Vedāntic principles. Regarding this verse, he might interpret 'yaṁ santam upahṛtya caranti gopāḥ' as a call to find inner peace amidst the turmoil of life, through the realization of one's true nature. This realization, Vivekānanda would argue, is not merely a philosophical concept but a living experience that can transform an individual's life, making them a force for good in the world. S. Radhakrishnan, similarly, would likely connect this verse to the broader human quest for peace and happiness, advocating for a synthesis of the mystical and the practical, where the pursuit of inner peace becomes a foundation for outer action and service to humanity, reflecting the contemporary relevance of ancient wisdom.