tathāgatavatī rājadhānī yaśasā jagatī pṛthivyām

pṛthivyām (in the world) jagatī (famous) yaśasā (by glory) tathāgatavatī (having such an arrival) rājadhānī (capital)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tathāgatavatī rājadhānī yaśasā jagatī pṛthivyām, when considered through the lens of Advaita Vedānta, points towards the non-dual nature of reality. Śaṅkarācārya, in his commentaries on the Upaniṣads, often emphasizes the unity of existence, suggesting that all phenomena, including the capital city mentioned, are manifestations of Brahman. The word 'tathāgatavatī' can be understood as indicating a state of being that has reached or is akin to the ultimate truth or reality (tathāgata), which, in the context of Advaita Vedānta, is Brahman. The spreading of fame (yaśasā) throughout the world (jagatī pṛthivyām) symbolizes the all-pervading nature of Brahman, reinforcing the idea that everything, including human achievements and earthly realms, is ultimately an expression of the divine. This interpretation underscores the Advaitic view that the distinctions between the individual self (ātman) and the ultimate reality (Brahman) are illusory, and that realizing this unity is the path to liberation. In his commentary on the Taittirīya Upaniṣad, Śaṅkara discusses the concept of 'ānanda' or bliss, which is inherent in Brahman and is the essence of the Self, further supporting the non-dual reading of this verse.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on devotion (bhakti) and the personal relationship between the individual self (jīva) and the Lord (Īśvara), offers a distinct perspective on this verse. According to Rāmānujācārya, the concept of 'tathāgatavatī' can be related to the idea of the divine descent (avatāra) of the Lord, where the Lord's presence and grace manifest in the world, bringing about prosperity and fame. The capital city, in this context, represents a center of divine presence and activity, where the Lord's glory (yaśasā) is proclaimed throughout the world. This reading highlights the Vaiṣṇava emphasis on the Lord's sovereignty and the dependent nature of the jīva, underscoring the devotional path as the means to realize one's true relationship with God. Madhvācārya, in his commentary on the Bhagavad Gītā, discusses the concept of 'samyagjñāna' or correct knowledge, which involves recognizing the distinction between the Lord and the individual self, while also acknowledging the Lord's grace as essential for liberation, a perspective that could illuminate the Vaiṣṇava interpretation of this verse.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely view this verse as an expression of the inherent potential within every individual and society to achieve greatness and spread positive influence. He might interpret 'tathāgatavatī rājadhānī' as symbolizing a state of societal or personal evolution where one has reached a pinnacle of development, akin to the Buddhist concept of tathāgata, but in a more universal and humanistic sense. The spreading of fame (yaśasā) throughout the world (jagatī pṛthivyām) could represent the universal application of knowledge, virtues, or achievements, emphasizing the potential for human excellence to inspire and uplift all of humanity. Vivekānanda, in his lectures and writings, often stressed the importance of realizing one's true nature and harnessing inner potential, which aligns with the idea of a city or a society flourishing and sharing its greatness with the world. S. Radhakrishnan, expanding on Vivekānanda's ideas, might further elaborate on the universal and ethical implications of this verse, highlighting the need for a harmonious balance between individual achievement and global well-being, reflecting the Neo-Vedāntic emphasis on practical spirituality and human unity.

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