mama dehāt viṣṇoḥ śāśvatasya vibhoḥ mama ātma mama jīvanam

mama dehāt (from my body) viṣṇoḥ (of Viṣṇu) śāśvatasya (eternal) vibhoḥ (of the all-pervading one) mama ātma (my soul) mama jīvanam (my life)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara interprets this verse as underscoring the non-dual nature of reality. When the text says 'my body is of eternal and all-pervading Vishnu,' it implies that the ultimate reality, Brahman, is the essence of all existence, including the individual self. The phrase 'my self is His self' (mama ātma māma) suggests the identity between the individual ātman and the universal Brahman. Shankara would likely argue that this verse points to the ultimate reality where distinctions between the individual and the divine are transcended, revealing the singular, all-encompassing nature of Brahman. This reading is consistent with Shankara's overall emphasis on the non-dual (advaita) understanding of the Vedanta. The recognition of this identity is crucial for liberation, as it leads to the realization that one's true nature is not bound by the limitations of the physical body or the ephemeral ego.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse is seen as an expression of devotion and the recognition of one's total dependence on God. Rāmānujācārya, a key figure in the Vaiṣṇava tradition, would interpret 'my body is of eternal and all-pervading Vishnu' as acknowledging that the very existence and sustenance of the individual are due to the grace of Vishnu. The relationship between the jīva (individual soul) and Īśvara (God) is one of servitorship and dependence, where the jīva recognizes its inherent limitations and God's omnipotence. This verse, for Rāmānujācārya, would symbolize the jīva's surrender to and love for Īśvara, seeking refuge in Him. Madhvācārya, another prominent Vaiṣṇava philosopher, might emphasize the distinction between the jīva and Īśvara, viewing this verse as a celebration of the glory and majesty of God, while also highlighting the jīva's quest for liberation through devotion and knowledge.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in modern Vedāntic thought, would likely interpret this verse as a call to recognize the universal and the divine in every individual. The assertion that 'my body is of eternal and all-pervading Vishnu' would be seen as a statement of the inherent divinity of all beings, emphasizing the unity and interconnectedness of all existence. Vivekānanda often spoke about the importance of realizing one's true nature and the potential for spiritual growth and service to humanity that follows from such realization. In his lectures and writings, he stressed the practical application of Vedāntic principles in daily life, promoting a life of service, compassion, and self-realization. Similarly, S. Rādhākrishnan might view this verse as an affirmation of the ethical and spiritual implications of recognizing the divine in all beings, leading to a more harmonious and equitable society. Both thinkers would emphasize the universal applicability of this verse, encouraging individuals to find the divine within themselves and to live a life that reflects this profound understanding.

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