yena sarvān arīn vṛṇute tatha tena pravartitaḥ saḥ tad eva vṛṇate janaḥ

yena (by whom) sarvān (all) arīn (enemies) vṛṇute (chooses to destroy) tatha (in that manner) tena (by him) pravartitaḥ (having been initiated) saḥ (that) janaḥ (person) tad (that) eva (certainly) vṛṇate (chooses)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, yena sarvān arīn vṛṇute tatha tena pravartitaḥ, saḥ tad eva vṛṇate janaḥ, highlights the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes that the ultimate reality, Brahman, is beyond all dualities, including the distinctions between the individual self (jīva) and the Supreme Self (Paramātman). The phrase 'yena sarvān arīn vṛṇute' suggests that the same consciousness that chooses or experiences all enemies (or challenges) is the one that is ultimately chosen or realized. This points to the identity of the individual self with the universal Self, underscoring the Advaita Vedānta doctrine of non-duality. As Śaṅkara notes, the realization of this unity is the ultimate goal of spiritual inquiry, leading to the cessation of all suffering and the attainment of liberation (mokṣa). This verse, therefore, serves as a reminder of the profound unity that underlies all existence, encouraging the seeker to look beyond the surface level of dualistic experiences to the deeper, non-dual reality that is Brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava interpretation, this verse is seen as underscoring the dependence of the jīva (individual soul) on Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the concept of 'prapatti' or surrender, where the individual, recognizing their limitations and the omnipotence of the Lord, surrenders to Him. The phrase 'yena sarvān arīn vṛṇute' can be seen as representing the jīva's ability to choose or act, which is ultimately guided by the will of Īśvara. The choice or action (vṛṇute) of the jīva is thus aligned with the divine will, highlighting the intimate relationship between the individual and the Divine. This relationship is characterized by bhakti (devotion), where the jīva, through love and surrender, seeks to fulfill the will of Īśvara, leading to liberation (mokṣa) and eternal union with the Lord. Madhvācārya, with his emphasis on the difference (bheda) between the individual and the Divine, would interpret this verse as affirming the sovereignty of Īśvara in guiding the destiny of the jīva, while the jīva's choice is real but operates within the framework of divine providence.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the universal principles that govern human existence. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true nature and the interconnectedness of all beings. The phrase 'yena sarvān arīn vṛṇute' can be seen as a call to recognize and overcome the 'enemies' within, such as ignorance, fear, and selfishness, which prevent us from realizing our true potential. By choosing to confront and overcome these inner challenges, we are, in effect, choosing to align ourselves with our higher nature, which is characterized by wisdom, compassion, and unity. As Vivekānanda noted, this process of self-realization is not merely an individual endeavor but has universal implications, as it contributes to the harmony and upliftment of society as a whole. S. Radhakrishnan, with his emphasis on the relevance of Vedāntic principles to modern life, would interpret this verse as a reminder of the human capacity for self-transformation and the pursuit of excellence, where the choice to strive for the highest ideals is itself a transformative act that reflects and realizes the universal and eternal values embedded in human consciousness.

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