tat sṛṣṭvā tad eva anusṛjya tad anusṛṣṭe sarvam

tat sṛṣṭvā (having created that) tad eva (that very thing) anusṛjya (having dissolved) tad (that) anusṛṣṭe (is created) sarvam (everything)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Praśnopaniṣad, Śaṅkara explicates the verse 'tatsṛṣṭvā tadevānusṛjya tadanusṛṣṭe sarvam' as underscoring the non-dual nature of reality. Śaṅkara argues that the creation projected by Brahman is not separate from Brahman itself, but an extension of its inherent power. This projection is akin to the unfolding of a seed into a tree, where the tree is not a separate entity from the seed but its inherent potentiality. Thus, this verse points to the ultimate identity of Brahman and Ātman, where the individual self (jīva) is not distinct from the universal consciousness (Brahman). Śaṅkara supports this interpretation by referencing the Chandogya Upaniṣad, which states 'sarvam khalvidam brahma' - all this is indeed Brahman. This reading underscores the central tenet of Advaita Vedānta: the non-dual essence of all existence.

Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his interpretation of the Praśnopaniṣad, views the verse 'tatsṛṣṭvā tadevānusṛjya tadanusṛṣṭe sarvam' through the lens of Viśiṣṭādvaita Vedānta. According to Rāmānuja, the creation is a real transformation (pariṇāma) of Brahman's inherent energies (śaktis), particularly the energy of consciousness (cid-śakti). This transformation results in the manifestation of the universe, including both sentient (jīva) and insentient ( acetana) entities. The verse highlights the dependence of all creation on the divine will of Īśvara, the personal aspect of Brahman. Rāmānuja emphasizes the loving relationship between the jīva and Īśvara, where the jīva seeks liberation through devotion (bhakti) and self-surrender (prapatti) to Īśvara. This interpretation is supported by Rāmānuja's commentary on the Bhagavad Gītā, where he discusses the divine descent (avatāra) of the Lord to guide the devotees towards mokṣa.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, interpret the verse 'tatsṛṣṭvā tadevānusṛjya tadanusṛṣṭe sarvam' in a broader, universal context. They see this verse as an expression of the cosmic evolutionary process, where the ultimate reality (Brahman) unfolds into the diverse manifestation of the universe. This process is not just a philosophical concept but a living, spiritual reality that underlies all existence. According to Vivekānanda, this realization can empower the individual to transcend petty differences and perceive the oneness of all beings, fostering a sense of unity and compassion. Rādhākrishnan, in his philosophical writings, connects this verse to the idea of the 'Universal Self', which is the essence of all existence. He argues that understanding and experiencing this universal perspective can lead to a more harmonious and meaningful life, where the individual's actions are guided by a sense of responsibility towards the cosmos as a whole.

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