tato - draṣṭum - upāgamya - aśvamedham - yajñam - yajāmāsa - purandorān - pauroṣṇāda - eva - sarvān - yajñān - ṛṣīn - brahmāṇaḥ

Brahmāṇaḥ (the Creator) tato (then) draṣṭum (to see) upāgamya (having approached) aśvamedham (the Aśvamedha) yajñam (sacrifice) yajāmāsa (performed) purandorān (of the gods) pauroṣṇāda (with reference to the Manu) eva (only) sarvān (all) yajñān (sacrifices) ṛṣīn (the sages)

Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the phrase 'sarvān yajñān ṛṣīn brahmāṇaḥ' suggests that all sacrifices, sages, and even Brahmā are subsumed within the ultimate reality. Shankara, in his commentary on the Bhagavad Gītā, interprets this as an affirmation of the non-dual nature of reality, where all distinctions are eventually resolved into the singular Brahman. He notes that the sage's ability to behold all these elements simultaneously indicates a level of consciousness transcending the mundane. The ātman, or individual self, is thus seen as ultimately identical with the universal Brahman, underscoring the Advaita doctrine of non-duality. This verse, according to Shankara, points towards the unity of all existence, accessible through the realization of one's true self. The description of the Lord beholding the 'aśvamedhaṁ yajñam' signifies the encompassing nature of the ultimate reality, wherein all rituals and knowledge are subsumed, reflecting the non-dual perspective where the distinctions between the individual self and the universal self are transcended.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation emphasizes the personal relationship between the jīva (individual soul) and Īśvara (the supreme Lord). Rāmānujācārya sees this verse as a demonstration of the Lord's omnipresence and His intimate involvement with the devotion of His followers. The 'aśvamedhaṁ yajñam' represents the highest form of sacrifice, symbolizing the complete surrender of the individual to the divine will. The mention of 'purandorān' (a name of Indra, but also interpreted as a form of the Lord) underscores the Vaiṣṇava belief in the Lord's various manifestations and His role as the recipient of all worship. Madhvācārya would further highlight the distinction between the Lord and His devotees, emphasizing the real difference between the independent and dependent realities, thus grounding the devotional relationship in a clear understanding of the Lord's supremacy and the soul's dependence on Him. This verse, to Vaiṣṇavas, exemplifies the deep, personal connection between the devotee and the deity, where the ultimate goal is to realize and serve the Lord in His various manifestations.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse in the context of the universal principles of Vedānta, emphasizing the practical application of its teachings in everyday life. He sees the 'aśvamedhaṁ yajñam' as a symbol of the sacrifice of the limited self, leading to the realization of the universal Self. The diversity of 'sarvān yajñān ṛṣīn brahmāṇaḥ' represents the manifold expressions of human aspiration towards the divine, all of which are unified in the ultimate reality. Vivekānanda would urge the reader to apply this principle by transcending sectarian divisions and recognizing the unity of all existence. S. Radhakrishnan, expanding on this idea, notes that this verse points to the synthesis of knowledge and devotion, where the intellectual understanding of the ultimate reality is complemented by a deep sense of reverence and personal commitment. This approach, according to Radhakrishnan, is essential for the spiritual rejuvenation of humanity, as it fosters a sense of global unity and shared human purpose, beyond the confines of narrow religious or cultural identities.

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