śrutvā - devān - havir - idaṃ - yayau - dattvā - sva - kṛtena - bhāgena

śrutvā (having heard) devān (the gods) havir (this offering) idaṃ (this) dattvā (having given) sva-kṛtena (with his own) bhāgena (portion/part) yayau (he went)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara notes that the act of offering oblations to the gods, as described in this verse, symbolizes the ultimate unity of the individual self (ātman) with the universal reality (Brahman). The 'havir idaṃ' or the oblation being offered, represents the individual's earthly endeavors and actions, which are to be dedicated to the higher purpose of realizing one's true nature. Shankara's non-dual reading of this verse emphasizes that the distinction between the offerer, the offering, and the recipients (the gods) is ultimately an illusion. The true import of this verse lies in its indication that all actions, when performed with the understanding of their ephemeral nature and dedication to the supreme, lead to the realization of the ātman-Brahman identity. Thus, the act of giving becomes a means to transcend the egoistic notion of being a separate entity, facilitating the comprehension of the ultimate non-dual reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the fundamental relationship between the jīva (individual soul) and Īśvara (the Supreme Lord) in the Vaiṣṇava tradition. Rāmānujācārya interprets the act of the deity going away after offering the oblation as a symbol of the gracious acceptance by the Lord of the devotee's offerings, which are made possible by the Lord Himself. The phrase 'sva-kṛtena bhāgena' suggests that the share or portion that is offered is not just a material oblation but includes the devotee's very Self, indicating a complete surrender and dedication to the will of the Lord. This verse underscores the concept of prapatti or self-surrender, a central theme in Vaiṣṇava theology, where the devotee, recognizing their dependence on the Lord, offers everything back to Him, seeking refuge and liberation. Madhvācārya, on the other hand, might see this verse as emphasizing the distinction between the Lord and the devotee, highlighting the devotee's role in approaching the Lord with devotion and the Lord's gracious response to such devotion.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to action, emphasizing the importance of selfless work and the dedication of one's endeavors to a higher purpose. The act of offering oblations to the gods can be seen as a metaphor for serving humanity, with the understanding that the service to others is, in fact, service to the divine within them. Vivekānanda often spoke about the need to go beyond mere ritualistic practices and to embrace a more practical and service-oriented spirituality. This verse, in the context of Neo-Vedānta, points to the universal principle of oneness, where every action, when performed selflessly, contributes to the well-being of all and leads to spiritual growth. Similarly, S. Radhakrishnan might view this verse as symbolizing the integration of the individual's life with the cosmic process, emphasizing that true freedom and fulfillment come from aligning one's actions with the universal principles of harmony and service, thereby transcending the limitations of the egoistic self.

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