saḥ tena dṛṣṭāḥ tena dṛṣṭam śṛṇoti śrutvā caitanyena dṛṣṭe tasmin saḥ sarvam idam dṛṣṭam

saḥ (he) tena (by that) dṛṣṭāḥ (seen) dṛṣṭam (seen) śṛṇoti (hears) śrutvā (having heard) tasmin (in that) caitanyena (by consciousness) dṛṣṭe (being seen) saḥ (he) sarvam (all) idam (this) dṛṣṭam (sees)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse emphasizes the non-dual nature of reality, where the ultimate Reality, Brahman, is the sole existent. Shankara's commentary highlights that the seeing, hearing, and perceiving are all modes of consciousness, which ultimately belong to Brahman. The phrase 'caitanyena dṛṣṭe tasmin' suggests that when the universe is seen with the eye of consciousness, it is Brahman alone that is seen. This reinforces the identity of Brahman and Ātman, as stated in the Chandogya Upanishad, 'Tat Tvam Asi' (That Thou Art). In his commentary on the Brahma Sutras, Shankara explains that the knowledge of Brahman is not a mere intellectual understanding, but an immediate experience, where the distinctions between subject and object, seer and seen, are transcended. This verse, therefore, underscores the non-dual vision, where the individual self, upon realizing its true nature, sees the universe as a manifestation of the ultimate Reality, Brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted as underscoring the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, explains that the phrase 'saḥ tena dṛṣṭāḥ' suggests that it is the Lord who is the ultimate Seer, and the individual self, upon recognizing its true nature as a servant of the Lord, sees the universe as a manifestation of the Lord's will. The verse thus highlights the dependence of the individual self on the Lord, and the ultimate goal of the individual self is to attain a vision of the Lord, which is made possible through devotion and self-surrender. Madhvācārya, on the other hand, interprets the verse as emphasizing the distinction between the Lord and the individual self, where the Lord is the sole independent reality, and the individual self is dependent on Him for its existence and knowledge.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as it underscores the interconnectedness of all existence. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes that the verse points to the ultimate unity of consciousness, where the individual self is not separate from the universe, but an integral part of it. He explains that when we see the universe with the eye of consciousness, we realize that it is not just a collection of external objects, but a manifestation of the universal consciousness, which is the essence of our own being. S. Rādhākrishnan, in his writings, connects this verse to the concept of 'darshan', or the vision of the ultimate Reality, which is not just an intellectual understanding, but an immediate experience. This verse, therefore, has practical implications for contemporary life, as it encourages us to cultivate a non-dual vision, to see the universe as an interconnected whole, and to recognize our own place within it, as an expression of the universal consciousness.

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