aham ātmā guḍākeśa sarva bhūtāni śarīriṇām

aham (I) ātmā (the Self) guḍākeśa (Arjuna) sarva (all) bhūtāni (beings) śarīriṇām (embodied) eva (indeed) aham (I) guḍākeśa (Arjuna) sarva (all) bhūtāni (beings) śarīriṇām (embodied) ātmā (Self) aham (I) - no need of extra I , correct is: aham ātmā guḍākeśa sarva-bhūtānāṃ śarīriṇām

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as underscoring the non-dual nature of the ultimate reality, Brahman. The statement 'aham ātmā' (I am the Self) is seen as a declaration of the identity between the individual self (ātman) and the universal Self (Brahman). This is in line with Śaṅkara's overall non-dualistic (Advaita) stance, where the distinction between the individual and the divine is ultimately an illusion. Here, the embodied creatures (śarīriṇām) are seen as mere manifestations or expressions of this ultimate, unified Self. Śaṅkara's reasoning, as seen in his commentary on the Brahma Sutras, emphasizes the indivisible and all-pervading nature of Brahman, which is the core of the Advaita philosophy. This verse, therefore, reinforces the idea that all beings are essentially the Self, thereby pointing to the brahman-ātman identity.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Gītā, interprets 'aham ātmā' as a statement by Lord Krishna emphasizing His role as the inner Self of all beings. This underscores the Vaiṣṇava concept of the jīva (individual self) being dependent on and inseparable from Īśvara (the Lord), with the latter being the antaryāmin or the inner ruler of all. Madhvācārya, on the other hand, might see this as an affirmation of the distinction between the Lord and the individual selves, yet emphasizing the Lord's omnipresence and His role as the nourisher and sustainer of all beings. Both perspectives highlight the devotional aspect, where the relationship between the individual and the divine is one of dependence and loving surrender. The verse is seen as a call to recognize and worship the Lord as the Self of all, thereby fostering a deeper sense of devotion and interconnectedness among all living beings.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal applications of Vedāntic principles. This verse, to him, would symbolize the inherent divinity within every individual, urging people to recognize and realize this divine Self within. Vivekānanda connected such realizations with social and personal empowerment, arguing that once one understands their true nature, they become capable of achieving greater things and serving humanity more selflessly. S. Radhakrishnan, from a more philosophical standpoint, would view this verse as highlighting the fundamental unity of existence, where the distinctions between beings are transcended by the recognition of a common, universal Self. This, to Radhakrishnan, would be a call to live a life of compassion, understanding, and cooperation, where the barriers between individuals and nations are overcome by the realization of an underlying, shared humanity and divine essence.

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