na tu tasya anuvartante yatas tvāṃ prapatsyase
“But they do not follow him from whom you will obtain (the kingdom).”
Structure
na tu tasya anu-vartante yataḥ tvāṃ pra-patsyase
yataḥ (from where) tvāṃ (you) pra-patsyase (will fall) na tu (not indeed) tasya (His) anu-vartante (follow)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| anu-vartante | anu-vartante | verb | √vart · laṭ-present · third | follow |
| yataḥ | yataḥ | indeclinable | — | from where, whence |
| tvāṃ | tvāṃ | pronoun | accusative · singular · masculine | you |
| pra-patsyase | pra-patsyase | verb | √pat · laṣ-future · second | you will obtain |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na tu tasya anuvartante yatas tvāṃ prapatsyase' suggests that the egoistic notion of obtaining something, in this case, a kingdom, is inherently flawed because it is based on a false sense of duality. Shankara's commentary on the Brahmasutra (4.1.3) emphasizes the importance of understanding the non-dual nature of reality (Brahman) to transcend such misconceptions. This verse points to the idea that our true nature, Ātman, is not something to be obtained or lost; it simply is. The struggle for external achievements, like kingdoms, stems from ignorance of this identity. Therefore, this verse invites the seeker to contemplate the futility of worldly pursuits and instead seek the realization of the ultimate truth, where the duality of subject and object, including that of ruler and kingdom, dissolves into the singular awareness of Brahman-Ātman. This non-dualistic understanding fosters a detachment from worldly achievements, leading to a state of liberation (Moksha).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's Vishishtadvaita Vedanta, this verse can be seen as highlighting the importance of devotion (Bhakti) and the acknowledgment of one's dependence on the divine (Īśvara). Rāmānuja, in his commentary on the Gītā (18.66), emphasizes the need to surrender all actions to the divine will, recognizing that true fulfillment and liberation can only be achieved through the grace of God. The verse suggests that one should not be driven by personal ambition or the desire for external validation (like a kingdom) but should instead cultivate a relationship of loving devotion with the divine. This relationship (sambandha) is central to the Vaiṣṇava tradition, where the jīva's (individual soul's) ultimate goal is to realize its inherent dependence on and love for Īśvara, thereby transcending worldly attachments and achieving a state of eternal bliss in the company of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the importance of practical application of spiritual principles in everyday life. Considering this verse, 'na tu tasya anuvartante yatas tvāṃ prapatsyase', he might interpret it as a call to reevaluate our priorities and the sources of our happiness. In his lectures, such as 'The Powers of the Mind', Vivekānanda discussed how the mind's tendency to chase after external sources of happiness (like power or wealth) leads to dissatisfaction and suffering. This verse, in a modern context, can be seen as advising individuals to look beyond material achievements for fulfillment. Instead, it suggests focusing on inner development and the realization of one's true potential, which is more in line with the universal and practical teachings of Neo-Vedānta. S. Radhakrishnan, in his writings, often highlighted the universality of Vedāntic teachings, emphasizing that true freedom and happiness can only be achieved through self-realization, echoing the verse's underlying message of looking within for what truly satisfies the human spirit.