na tu mām eva manuṣyaḥ prapadyate
“But a man does not surrender to Me alone.”
Structure
na tu mām eva manuṣyaḥ prapadyate
manuṣyaḥ (a person) na tu (not indeed) eva (only) mām (to Me) prapadyate (surrenders)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| mām | mām | pronoun | accusative · singular | me |
| eva | eva | indeclinable | — | only, alone |
| manuṣyaḥ | manuṣyaḥ | noun | nominative · singular · masculine | man, human being |
| prapadyate | prapadyate | verb | √pad · present · third | surrenders, takes refuge |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an indication of the delusion that prevents the jīva from realizing its true identity with Brahman. According to Śaṅkarācārya, the phrase 'na tu mām eva' suggests that the individual self, due to ignorance, does not directly surrender to the ultimate reality, which is Brahman. This ignorance is a result of the superimposition of the unreal on the real, leading to the misidentification of the self with the body, mind, and senses. Śaṅkarācārya's reasoning, as seen in his commentary on the Brahma Sūtras, emphasizes the need for the removal of this ignorance through the knowledge of the identity of the individual self with Brahman, thereby achieving liberation. This verse, in the context of Advaita Vedānta, underscores the non-dual nature of reality and the path to realizing this unity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as highlighting the distinction between the jīva and Īśvara, emphasizing the dependence of the jīva on Īśvara for liberation. According to Rāmānujācārya, the phrase 'na tu mām eva' indicates that not all beings directly surrender to God, suggesting that the path to liberation involves a personal relationship with a loving God. This relationship is characterized by devotion, self-surrender, and the recognition of one's total dependence on God. In contrast, Madhvācārya, with his emphasis on the difference between the individual self and God, would interpret this verse as underscoring the reality of this difference and the need for the individual to acknowledge and surrender to the supreme Lord. Both interpretations within the Vaiṣṇava tradition emphasize the devotional aspect of the relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal message of the Bhagavad Gītā, applicable to all humanity regardless of religious or cultural background. Interpreting this verse, Vivekānanda might view 'na tu mām eva' as a call to look beyond the superficial differences in religious practices and dogmas, to the universal principles that underlie all spiritual quests. He would likely emphasize the need for direct personal experience and realization of the ultimate truth, beyond mere scriptural study or ritualistic practices. Similarly, S. Radhakrishnan, in his philosophical works, would connect this verse to the broader human search for meaning and the universal aspiration for transcendence. Both thinkers, drawing on the wisdom of the Bhagavad Gītā, including this verse, advocate for a practical spirituality that is relevant to contemporary life, encouraging individuals to explore their own depth and the universal principles that govern human existence.