mama yoniḥ mahat brāhma tasmin garbhe nabhaḥ yathā tathā dehānāṃ jīvaḥ aham ajo asti itvena sarva bhūtāni

mama (my) yoniḥ (womb/source) mahat (great) brāhma (Brahman) tasmin (in that) garbhe (womb) nabhaḥ (sky/space) yathā (as) tathā (so) dehānāṃ (of bodies) jīvaḥ (life/soul) aham (I) ajo (unborn) asti (exist) itvena (by nature) sarva (all) bhūtāni (beings)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, with the Supreme Brahman as the ultimate origin. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, notes that the phrase 'mama yoniḥ mahad-brāhma' establishes the Brahman as the material and efficient cause of the universe. The unborn (ajo) nature of the self (jīva) indicates its timeless essence, which is not different from Brahman. This identity is further emphasized by the phrase 'tathā dehānāṃ jīvo 'haṃ', suggesting that the jīva, or individual self, is none other than the Supreme Brahman, limited by the Upādhi of the body. Thus, this verse points to the ultimate reality of brahman-ātman identity, where the individual self is not separate from the universal Self. Śaṅkarācārya's commentary on this verse highlights the importance of realizing this non-dual nature to attain liberation.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the intimate relationship between the jīva and Īśvara. Rāmānujācārya, in his Śrī Bhāṣya, interprets 'mama yoniḥ mahad-brāhma' as indicating the dependent nature of the jīva on Brahman, who is both the material and efficient cause of the universe. The phrase 'ajo 'sthitvena' suggests that the jīva, though unborn, exists in a state of dependence on Brahman. This dependence is not a limitation but a natural relationship, akin to the body and soul. The verse thus underscores the devotional path, where the jīva, recognizing its dependence on Īśvara, seeks to cultivate love and devotion towards the Supreme, ultimately attaining liberation through this relationship. Madhvācārya, in his commentary, further emphasizes the distinction between the jīva and Īśvara, while affirming their interconnectedness.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to realize the universal and eternal nature of the self. He notes that the 'mahad-brāhma' is not just a philosophical concept but a living, pulsating reality that underlies all existence. The phrase 'tathā dehānāṃ jīvo 'haṃ' suggests that the individual self is not limited by the body but is, in essence, the same as the universal Self. This realization is not just a matter of intellectual understanding but a direct, personal experience that can transform one's life. Vivekānanda emphasizes the practical application of this verse, urging individuals to cultivate this sense of oneness with all existence, leading to a life of service, compassion, and harmony. Similarly, S. Rādhākrishnan, in his writings, highlights the relevance of this verse to contemporary life, where the recognition of our shared humanity and interconnectedness can foster global understanding and peace.

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