sarva-tā ātmānam dṛṣṭvā na kañcid api śocati

saḥ (he) sarva-tām (all-pervading) ātmānam (Self) dṛṣṭvā (having seen) na (not) kañcid (anyone) api (even) śocati (laments)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as underscoring the non-dual nature of reality. He argues that the one who has realized the Self (ātman) as omnipresent (sarva-tā ātmānam) transcends the limitations of the ego and thus does not grieve over any loss or misfortune. This realization is rooted in the understanding that the ultimate reality, Brahman, is identical with the individual self (ātman). Shankara's reasoning on this verse is closely tied to his exposition of the concept of 'tattvamasi' (That Thou Art), where he establishes the essential oneness of the individual and the universal. By seeing the Self everywhere, one negates the pluralistic worldview and realizes the unity of existence, thereby eliminating the cause for sorrow. This non-dual perspective is central to Advaita Vedānta, emphasizing that true liberation (mokṣa) is achieved through the direct experience of this unity.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse highlights the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānuja interprets the vision of the Self everywhere as a realization of the all-pervading nature of Īśvara, with the individual selves being inseparable from yet distinct aspects of this Supreme Reality. This understanding leads to a profound sense of devotion and surrender, as one recognizes the omnipresent Lord in all beings and phenomena. The grieflessness spoken of in the verse is achieved not through the negation of the world, as in Advaita, but through the love and devotion towards Īśvara, recognizing that all events, whether joyful or sorrowful, are part of the divine plan. Madhvācārya, representing the Dvaita tradition, would further emphasize the real distinction between the Lord and the individual souls, yet still affirm that the vision of the Self everywhere fosters a deep reverence and service towards the Supreme, leading to liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, interpreting this verse in the light of Neo-Vedānta, emphasizes its universal and practical application for modern life. He sees the realization of the Self everywhere as a powerful antidote to the fragmentation and alienation of the contemporary world. By recognizing the universal Self in all beings, an individual can transcend the barriers of selfishness and isolation, leading to a life of service, compassion, and harmony with others. Vivekānanda often spoke about the need for a synthesis of the spiritual and the practical, and this verse, for him, represents the heart of such a synthesis. Similarly, S. Radhakrishnan, drawing on both traditional Vedānta and modern philosophical thought, interprets this verse as pointing towards a holistic understanding of human existence, where the individual's liberation is inextricably linked with the well-being of all. He argues that the vision of the Self everywhere calls us to a life of moral responsibility, cooperation, and cosmic consciousness, underscoring the relevance of Vedāntic principles for addressing the global challenges of our time.

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