tat pu-ru-ṣā-ya ha-vi-ṣma-te vā-yav-yā-ya na-mo na-mah

namah (obeisance) namaḥ (repeated for emphasis) tat (that) puruṣāya (person/being) haviṣmate (endowed with oblations) vāyavyāya (belonging to the wind/Vayu) - Vāyavyāya (to Vayu) tat-puruṣāya (that person/being) - 'that being, endowed with oblations, to Vayu'

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Praśnopaniṣad, Shankara interprets this verse as underscoring the non-dual nature of reality, emphasizing that the Purusha referred to here is none other than Brahman, the ultimate reality. He argues that the mention of 'haviṣmate' (possessor of oblations) points to the idea that all offerings, whether in ritual contexts or in daily life, are ultimately made to this supreme Purusha. This, according to Shankara, is a pointer to the brahman-ātman identity, where the individual self (ātman) is seen as not separate from Brahman. The connection with the wind (vāyavyāya) symbolizes the omnipresence and the life-giving aspect of Brahman, further reinforcing the non-dualistic understanding of the universe. Through this verse, Shankara encourages the seeker to transcend the ritualistic and devotional aspects, aiming for the realization of the ultimate non-dual truth.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, interprets this verse with a strong emphasis on the personal aspect of the divine. For Rāmānujācārya, the Purusha is Lord Vishnu or Narayana, who is the ultimate recipient of all offerings and the one connected with the wind, symbolizing His omnipresence and control over all elements. The jīva (individual soul) makes offerings (haviṣ) to the Īśvara (the Lord), demonstrating a relationship of dependence and devotion. This verse, in Rāmānujācārya's view, highlights the path of bhakti or devotion as a means to realize one's true nature and the nature of God. The emphasis is on the personal relationship between the jīva and Īśvara, with the ultimate goal being union with or proximity to the Lord, while acknowledging the distinction between the two. Madhvācārya, on the other hand, might interpret this verse as emphasizing the absolute distinction between the independent Lord and the dependent souls, yet both agree on the fundamental importance of devotion and surrender.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in the Neo-Vedānta movement, views this verse as a call to practical spirituality. He emphasizes that the Purusha, or the divine, is not just a distant entity but is connected with every aspect of nature, including the wind, which symbolizes freedom and omnipresence. The oblations or offerings mentioned in the verse, according to Vivekānanda, are not just ritualistic but signify the sacrifice of one's ego and selfish desires, leading to a higher state of consciousness. This interpretation is closely aligned with his idea of service to humanity as a form of worship. S. Rādhākrishnan, another influential thinker in this tradition, might see this verse as highlighting the universal principles of spirituality, such as the interconnectedness of all life and the importance of living a selfless life. For Radhakrishnan, the verse encourages a holistic understanding of religion that transcends dogma and ritual, aiming at the realization of the ultimate reality through ethical living and philosophical contemplation.

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