yena gatā na gamiṣyanti tam īśaṁ jagatāṁ yaśaḥ
“The fame of the Lord of the world, by which having gone they do not return”
Structure
yena gatā na gamiṣyanti tam īśam jagatām yaśaḥ
yaśaḥ (fame) tam (that) īśam (Lord) jagatām (of the worlds) yena (by which) gatā (having gone) na gamiṣyanti (they do not return)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yena | yena | indeclinable | — | by which |
| gatā | gatā | noun | nominative · plural · feminine | those who have gone |
| na | na | indeclinable | — | not |
| gamiṣyanti | gamiṣyanti | verb | √gam · future · third | will go |
| tam | tam | pronoun | accusative · singular · masculine | that |
| īśam | īśam | noun | accusative · singular · masculine | Lord |
| jagatām | jagatām | noun | genitive · plural · masculine | of the world |
| yaśaḥ | yaśaḥ | noun | nominative · singular · masculine | glory |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the ultimate reality of Brahman, beyond the cycles of birth and death. Shankara's commentary on the Bhagavad Gītā underscores that 'yena gatā na gamiṣyanti' refers to the path that leads to the attainment of the Supreme Self, where the distinction between the individual self and the ultimate reality dissolves. The phrase 'tam īśaṁ jagatāṁ yaśaḥ' points to the Lord of the universe, which, in non-dualistic interpretation, is not a personal deity but the impersonal Brahman. The fame or glory of Brahman is not something external but the very essence of reality. Thus, the verse points to the brahman-ātman identity, emphasizing that once this unity is realized, there is no return to the ignorance of duality. This reading aligns with Shankara's overall philosophy that the ultimate goal is to realize one's true nature as Brahman, beyond all distinctions and limitations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the personal relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, would likely emphasize that 'tam īśaṁ jagatāṁ yaśaḥ' refers to the glorious Lord, Vishnu, whose fame and glory are beyond the mundane world. The path 'yena gatā na gamiṣyanti' is the path of devotion (bhakti) and surrender, which leads the devotee to the direct experience of the Lord, resulting in liberation from the cycle of birth and death. This tradition stresses the importance of prapatti (surrender) to the Lord, highlighting that through devotion, one can attain the state where they do not return to the world of suffering. Madhvācārya might further emphasize the distinction between the Lord and the individual souls, underscoring that liberation is not a dissolution into the Lord but a realization of one's true nature as a servant of the Lord, in eternal relationship with Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, key figures in Neo-Vedānta, would interpret this verse with a focus on its universal and practical application. Vivekananda, in his lectures and writings, often emphasized the importance of realizing one's true nature and the potential for human liberation. He would see 'yena gatā na gamiṣyanti' as the path of self-realization, where the individual transcends the limitations of the ego and the mundane, reaching a state of unity with the ultimate reality. Radhakrishnan, with his philosophical background, would likely connect this verse to the broader themes of Indian philosophy, highlighting the concept of 'mokṣa' (liberation) as a state of being that is beyond the confines of time and space. Both would underscore that the 'yaśaḥ' or glory of the Lord is a symbol of the infinite potential within each individual, waiting to be realized. This interpretation aligns with the Neo-Vedānta emphasis on the practical application of spiritual principles in everyday life, aiming for the betterment of society and the individual through self-realization and service.