Ayaṃ - yaḥ - senā - yuyutsati - yodhī - saṅgrāme - hi - prathitaḥ

yaḥ (who) yodhī (a warrior) ayaṃ (this) saṅgrāme (in battle) senā (with army) yuyutsati (wishes to fight) hi (indeed) prathitaḥ (is renowned)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, Ayaṃ yaḥ senā yuyutsati yodhī saṅgrāme hi prathitaḥ, when understood through the lens of non-dualism, reveals the ultimate truth of brahman-ātman identity. Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes the importance of recognizing the Self (ātman) as the unchanging essence beyond all temporary manifestations, including the ego's identification with being a warrior or any other role. The phrase 'Ayaṃ yaḥ' (he who) points towards the individual self, yet Shankara would argue that this self is not the ultimate reality but a manifestation of the supreme brahman. The true warrior, according to this interpretation, fights not with weapons but with the knowledge of the Self, understanding that the real battle is against ignorance (avidyā). This verse, thus, invites the seeker to look beyond the superficial levels of reality and strive for the realization of the non-dual truth, where the distinctions between the individual self and the supreme brahman dissolve.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse from the Ṛgveda is seen as an illustration of the devotee's (jīva) relationship with the Lord (Īśvara). Rāmānujācārya, a key figure in Viśiṣṭādvaita Vedānta, would interpret 'Ayaṃ yaḥ senā yuyutsati yodhī' as the devotee who, with faith and devotion, wages war against the inner enemies of lust, anger, and greed. The 'senā' (army) here symbolizes the collective forces of virtues and good deeds amassed by the devotee under the guidance of the Lord. The 'saṅgrāme' (battle) represents the constant struggle between good and evil within the self, with the devotee emerging victorious through the Lord's grace. Madhvācārya, from the Dvaita Vedānta perspective, would further emphasize the distinction between the jīva and Īśvara, highlighting that the true warrior is one who recognizes and submits to the will of the Lord, fighting the battle of life with the Lord as their commander.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a champion of Neo-Vedānta, would interpret this verse as a call to inner strength and courage in the face of life's challenges. He often spoke about the need for individuals to find their inner warrior, the courage and resilience that comes from understanding one's true nature. In his lectures, Vivekānanda emphasized the importance of self-realization and the cultivation of virtues as the means to achieve true victory in life. Sarvepalli Rādhākrishnan, another key figure in modern Indian philosophy, would further underscore the universal applicability of this verse, seeing in it a message of hope and perseverance. According to Rādhākrishnan, the 'yodhī' (warrior) represents the ideal human being who engages in the battle of life with wisdom, compassion, and courage, embodying the principles of dharma and contributing to the greater good of society. This interpretation aligns with Rādhākrishnan's emphasis on the relevance of Vedāntic principles in contemporary life, urging individuals to strive for a harmonious balance between their personal aspirations and the well-being of the community.

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