etad vai khalu ekam eva tad ekam tad ekam eva tad ekam tad ekam eva tad anantam anantam eva tad ekam tat prāṇo vā etat

etad (this) vai (indeed) khalu (alone) ekam (one) eva (is) tad (that) ekam (one),tad (that) ekam (one) eva (is) tad (that) ekam (one),tad (that) ekam (one) eva (is) tad (that) anantam (infinite),anantam (infinite) eva (is) tad (that) ekam (one),tat (that) prāṇo (life) vā (or) etat (this)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Taittirīyopaniṣad underscores the non-dual nature of ultimate reality, emphasizing that it is 'one only' (ekam eva). Shankara, in his commentary on the Taittirīyopaniṣad, interprets 'tad ekam' as referring to Brahman, the ultimate, unchanging reality. The repetition of 'tad ekam' drives home the point that despite the multiplicity of the world, there is an underlying unity, which is Brahman. The phrase 'tad anantam' (infinite) further clarifies that this unity is not limited but all-encompassing. This verse supports the Advaita Vedānta notion of the identity between Brahman and Ātman, suggesting that the individual self (jīva) is not separate from the ultimate reality. Shankara's commentary highlights how the Upaniṣads, through such verses, guide the seeker towards realizing this non-dual truth, leading to liberation (mokṣa). The emphasis on 'prāṇo vā etat' (it is life indeed) points to the vibrant, living nature of this reality, which pervades all existence.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Sri Bhashya, while commenting on related Upaniṣadic themes, explains that the oneness (ekatva) mentioned in such verses refers to the inseparable relationship between the jīva and Īśvara, where the jīva is dependent on Īśvara for its existence and consciousness. The 'anantam' aspect signifies the infinite nature of Īśvara, underscoring the Lord's omnipotence and omniscience. Madhvācārya, from a Dvaita perspective, would interpret 'tad ekam' as affirming the real distinction between the soul and God, yet both being connected in a relationship of dependence and devotion. The 'prāṇo vā etat' indicates that life and vitality are bestowed by the Lord, further emphasizing the dependent nature of the jīva. This verse, in the Vaiṣṇava tradition, becomes a call to recognize one's true position and cultivate devotion (bhakti) towards the Supreme.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical application of Upaniṣadic teachings. Regarding this verse, he would likely highlight the importance of realizing the unity that underlies all existence, as encapsulated in the phrase 'tad ekam eva'. This unity, Vivekānanda would argue, is not just a metaphysical concept but a living, vibrant reality that can be experienced by all. The 'anantam' signifies the infinite potential within each individual, waiting to be unleashed through self-realization. In contemporary terms, this verse invites us to transcend our narrow, fragmented perceptions of the world and ourselves, embracing instead a holistic, integrated understanding of life. S. Radhakrishnan, in his philosophical expositions, would connect this verse to the broader human quest for meaning and fulfillment, suggesting that the realization of this unity is essential for overcoming the alienation and disconnection of modern life. By embracing the 'prāṇo vā etat', we affirm life in all its forms, fostering a deeper sense of empathy, compassion, and unity among all beings.

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