praśnaḥ uttaraṁ samāsena pṛthak pṛthageva āśritāḥ

praśnaḥ (question) uttaraṁ (answer) samāsena (in summary) pṛthak (separate) pṛthageva (distinctly) āśritāḥ (are situated)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā, праśna uttaraṁ samāsenapṛthak pṛthagevāśritāḥ, is pivotal in understanding the non-dual nature of reality as per Advaita Vedānta. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes that the questions and answers presented both together and separately point towards the ultimate reality, Brahman, which is beyond all dualities. The method of presenting questions and answers, both jointly and severally, serves to guide the seeker towards the realization that the distinctions between the questioner (the individual self, jīva) and the answer (the ultimate truth, Brahman) are eventually transcended. This approach underscores the identity of the individual self (ātman) with the universal self (Brahman), which is the central tenet of Advaita Vedānta. Shankara's reasoning underscores that through this dialectical method, the seeker is led to understand the illusory nature of distinctions and to realize the non-dual reality that underlies all existence.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly as expounded by Rāmānujācārya, this verse is seen as underscoring the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, notes that the presentation of questions and answers both together and separately symbolizes the interrelatedness of the jīva and Īśvara, emphasizing their mutual dependence and inseparability. The jīva seeks knowledge (questions), and Īśvara provides it (answers), illustrating their ongoing, reciprocal relationship. This understanding is in line with Rāmānujācārya's concept of Viśiṣṭādvaita, or qualified non-dualism, where the jīva and Īśvara are distinct yet inseparable. Madhvācārya, on the other hand, might view this verse through the lens of Dvaita Vedānta, emphasizing the real distinction between the jīva and Īśvara, and seeing the questions and answers as a means of highlighting their distinct roles and the dependency of the jīva on Īśvara for liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse as pointing to the unity and interconnectedness of all knowledge and existence. In his lectures and writings, Vivekānanda often emphasized the universal principles that underlie all religious and philosophical traditions, and this verse, with its presentation of questions and answers in both a unified and distinct manner, could be seen as symbolizing the synthesis of diverse perspectives. For Vivekānanda, this approach reflects the practical application of Vedāntic principles in everyday life, encouraging seekers to embrace both the unity and diversity of human experience. Similarly, S. Radhakrishnan, in his philosophical works, might connect this verse to the importance of dialectical reasoning and the pursuit of knowledge as a means to understand and realize one's true nature. Both thinkers would likely emphasize the relevance of this verse to contemporary life, highlighting its message of integration and holistic understanding.

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