aśvinau māruto manuḥ vāyuḥ varuṇo adhipatiḥ

aśvinau (the Ashvins) māruto (the Maruts) manuḥ (Manu) vāyuḥ (the wind god) varuṇo (Varuna) adhipatiḥ (the lord)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā, where Kṛṣṇa identifies himself with various deities and elements, serves as a catalyst for understanding the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, interprets such identifications as pointing towards the ultimate reality of Brahman. By stating he is the Ashvins, Maruts, Manu, Vayu, and Varuna, Kṛṣṇa implies that the distinctions between these various gods and elements are but manifestations of the one Brahman. This aligns with Śaṅkarācārya's principle that the world is a manifestation of Brahman, and all distinctions, including those between the individual self (ātman) and the ultimate reality (Brahman), are illusory. In essence, this verse, through Śaṅkarācārya's lens, underscores the unity and non-duality of existence, guiding the seeker towards the realization of the identity of Brahman and ātman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse, led by figures like Rāmānujācārya, focuses on the devotional relationship between the jīva (individual soul) and Īśvara (the supreme Lord). Rāmānujācārya, in his Bhagavad Gītā Bhāṣya, explains that Kṛṣṇa's identifications with various deities and natural elements are meant to underscore his all-pervasiveness and his role as the controller of everything. This understanding reinforces the concept of Viśiṣṭādvaita, which posits that the individual souls and the material world are real but are dependent on and inseparable from Brahman. The verse, in this context, serves as a reminder of the omnipresence and omnipotence of the Lord, encouraging devotion and surrender as the primary means to achieve liberation. Madhvācārya, from a Dvaita perspective, would further emphasize the distinction between the Lord and his creations, but similarly, see this verse as highlighting the Lord's majesty and control over all aspects of creation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would interpret this verse as a call to recognize the universal principles underlying all existence. In his lectures and writings, Vivekānanda often emphasized the practical application of Vedāntic principles, including the idea that the divine is present in every aspect of the universe. This verse, where Kṛṣṇa claims identity with various elements and deities, can be seen as affirming the oneness of all existence and encouraging a sense of unity and interconnectedness. Vivekānanda would likely argue that recognizing oneself in all and all in oneself is the essence of spiritual growth and service to humanity. Similarly, S. Radhakrishnan, with his more philosophical approach, might view this verse as an affirmation of the universal and the particular, suggesting that the ultimate reality manifests itself through multiple forms and aspects, leading to a deeper understanding and appreciation of the world's diversity as part of an underlying unity.

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