aiNDraM cakṣuḥ prāṇoʰaM manaḥ iti etat | na aham na aham

etad iti (thus) aham (I) na (not) aham (I) na (not) | cakṣuḥ (eye) aiNDraM (of Indra) prāṇoʰaM (life) man (mind) ity (thus) etat (this)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Taittirīyopaniṣad underscores the non-dual nature of reality by pointing out the limitations of attributing identities to the physical and mental faculties. Shankara, in his commentary on the Upaniṣads, highlights how such attributions ('the eye is Indra, the prana is I, and the mind is this') are merely conceptual and do not grasp the essence of the Self. He argues that these identifications lead to a proliferation of the ego, distracting from the true understanding of the brahman-ātman identity. The phrase 'I am not, I am not' negates these false identifications, directing the seeker towards the realization of the pure, unqualified Self (Atman) that is none other than Brahman. This negation is a classic example of 'neti, neti' (not this, not that), a method used to eliminate misconceptions about the ultimate reality, ultimately leading to the understanding that the individual self (jiva) is not separate from the universal Self (Brahman).

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, this verse can be seen as highlighting the distinction between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his interpretation, might view 'the eye is Indra' as symbolizing the instrumental role of the jīva in the world, guided by Īśvara. The phrase 'the prana is I' could indicate the jīva's mistaken identification with its physical and mental faculties, a mistake corrected by recognizing the ultimate dependence on Īśvara. 'The mind is this' might suggest the mind's tendency to be absorbed in the world, away from its true nature and relationship with God. The negation 'I am not, I am not' would then serve as a reminder of the jīva's limited understanding and its need for surrender to the divine will. Madhvācārya, with his emphasis on the real distinction between the individual souls and God, would likely interpret this verse as underscoring the importance of recognizing one's true position as a servant of the Lord, acknowledging the distinctness of the jīva from Īśvara.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, in their modern interpretations of Vedānta, would likely focus on the universal and practical applications of this verse. For Vivekānanda, the negation 'I am not, I am not' could represent the shedding of egoistic tendencies and the realization of one's true potential, unencumbered by narrow identifications. This understanding allows for a more expansive and compassionate view of the self and its place in the world. Radhakrishnan, emphasizing the humanist aspects of Vedānta, might see this verse as a call to move beyond the confines of the individual self towards a broader, universal consciousness. Both would connect this verse to contemporary life by highlighting the importance of self-awareness, tolerance, and the pursuit of knowledge that transcends petty distinctions. In their view, this verse inspires a journey of self-discovery that culminates in the realization of one's unity with all existence, promoting a more harmonious and enlightened society.

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