na tu tasya ānu-vrajataḥ asti kaścit me gataḥ

na tu (not indeed) tasya (of that one) ānu-vrajataḥ (follower) kaścit (anyone) asti (is) me (to me) gataḥ (gone)

Advaita Vedānta (Ādi Śaṅkarācārya): In the Mahābhārata, this verse highlights the theme of an individual's inability to return after following a specific path or pursuing a particular goal. According to Shankara, this verse can be seen as an illustration of the non-dual nature of reality, where the distinction between the individual self and the ultimate reality is transcended. As Shankara notes in his commentary on the Brahmasutra, the concept of 'returning' implies a duality, a separation between the individual and the ultimate goal. However, upon realizing the true nature of the self, one understands that there is no separation, and thus, no 'return' is necessary. This verse points to the brahman-ātman identity, emphasizing that the individual self is not separate from the ultimate reality. The pursuit of a goal or a path is merely a manifestation of the individual's ignorance of their true nature. Upon realizing this non-dual reality, the individual transcends the cycle of pursuit and return, achieving liberation from the bondage of saṃsāra. Shankara's reasoning on this verse is closely related to his commentary on the notion of 'tattvamasi' or 'thou art that,' where he emphasizes the essential identity between the individual self and the ultimate reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of the Mahābhārata, this verse can be seen as a reflection of the devotional relationship between the jīva (individual self) and Īśvara (the supreme lord). According to Rāmānujācārya, the verse highlights the idea that the jīva's pursuit of a goal or path is ultimately a form of service to the lord. The fact that 'none has followed him and returned to me' suggests that the lord is the ultimate destination, and those who follow him are eternally bound to his service. This verse emphasizes the idea of prapatti or self-surrender, where the individual surrenders their ego and desires to the will of the lord. Madhvācārya, on the other hand, interprets this verse as an illustration of the concept of 'bheda-abheda' or the simultaneous distinction and non-distinction between the jīva and Īśvara. The verse suggests that while the jīva is distinct from the lord, it is also intimately connected to him, and its ultimate destiny is to serve and devotionally love the lord. This reading emphasizes the devotional aspect of the relationship between the jīva and Īśvara, highlighting the eternal bond between the individual self and the supreme lord.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Mahābhārata offers a profound insight into the human condition, highlighting the futility of pursuing external goals and desires. As Swami Vivekānanda notes in his lectures on the Bhagavad Gita, the pursuit of worldly objectives is often driven by the ego and the desire for external validation. However, this verse suggests that such pursuits are ultimately futile, as they fail to bring lasting fulfillment or satisfaction. According to Vivekānanda, true fulfillment can only be achieved by turning inward and discovering one's true nature. This verse can be seen as a call to introspection, encouraging the individual to look beyond the external world and to explore the depths of their own consciousness. S. Rādhākrishnan, in his writings on the Upanishads, emphasizes the importance of self-discovery and the realization of one's true potential. This verse, in the context of contemporary life, can be seen as a reminder of the importance of living a authentic and meaningful life, where the individual is not driven by external expectations but by a deep sense of purpose and self-awareness. By internalizing the message of this verse, one can cultivate a sense of inner fulfillment and peace, unshaken by the external vicissitudes of life.

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