tataḥ śataguṇaḥ varṇaḥ śatāṃśuḥ tadguṇaḥ tathā arjunaḥ arjuna-vatsaḥ stu vṛṣṇiḥ tu vāsudevaḥ

tataḥ (then) śataguṇaḥ (one hundred times) varṇaḥ ( brilliant complexion) ,śatāṃśuḥ (having a hundredth part) tadguṇaḥ (having that quality) tathā (thus) ,arjunaḥ (Arjuna) arjuna-vatsaḥ (son of Arjuna) stu (is) ,vṛṣṇiḥ (Vṛṣṇi) tu (indeed) vāsudevaḥ (Vāsudeva)

Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tataḥ śataguṇaḥ varṇaḥ śatāṃśuḥ tadguṇaḥ tathā' can be seen as hinting at the concept of the absolute reality (Brahman) and its relationship with the individual self (ātman). According to Shankara, the term 'śataguṇaḥ' (hundred times the qualities) suggests the idea that the ultimate reality is beyond human comprehension, yet it is reflected in the world through various qualities and attributes. In his commentary on the Brahma Sutras (BS 1.1.5), Shankara explains that the absolute reality is beyond human attributes, yet it is the essence of all existence. This verse points to the idea that Arjuna, as a symbol of the individual self, is connected to Vasudeva (the divine), illustrating the non-dual nature of reality. By realizing the true nature of the self, one can understand the brahman-ātman identity, thereby achieving liberation. Shankara's commentary on the Bhagavad Gita (BG 6.27-28) further reinforces this idea, where he explains that the individual self, through the practice of yoga, can experience the ultimate reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse highlights the relationship between the jīva (individual self) and Īśvara (the Lord). Ramanuja interprets the term 'vṛṣṇiḥ' as referring to the divine family, emphasizing the idea that the jīva, represented by Arjuna, is connected to the Lord through devotion and surrender. In his commentary on the Bhagavad Gita (BG 7.1), Ramanuja explains that the Lord, out of his infinite mercy, reveals himself to the devotee, enabling them to experience his divine qualities. The verse 'tataḥ śataguṇaḥ varṇaḥ' suggests that the Lord's qualities are reflected in the world, and the devotee, by cultivating devotion, can experience these qualities and ultimately attain liberation. Madhva, on the other hand, emphasizes the distinction between the jīva and Īśvara, highlighting the idea that the individual self, though connected to the Lord, remains distinct and dependent on him. In his commentary on the Mahabharata, Madhva explains that the verse illustrates the concept of 'bheda' (distinction) and 'abheda' (non-distinction), where the jīva and Īśvara are both connected and distinct.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The verse 'tataḥ śataguṇaḥ varṇaḥ śatāṃśuḥ tadguṇaḥ tathā' can be seen as a call to realize one's true potential and to cultivate the qualities of the divine. According to Vivekananda, the term 'śataguṇaḥ' (hundred times the qualities) represents the idea that human beings have immense potential, which can be realized through self-effort and dedication. In his lecture 'The Powers of the Mind' (Complete Works, Vol. 1), Vivekananda explains that the human mind has the capacity to reflect the divine qualities, and by cultivating these qualities, one can experience true freedom and liberation. Radhakrishnan, on the other hand, emphasizes the universal and practical application of this verse, explaining that it points to the idea that the individual self is connected to the ultimate reality, and that this connection can be experienced through love, compassion, and service to others. In his book 'The Bhagavad Gita' (Chapter 7), Radhakrishnan explains that the verse illustrates the concept of 'sadharana dharma' (universal duty), where the individual self, by realizing its connection to the ultimate reality, can experience a sense of unity and purpose in life.

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