satyaṃ jñānaṃ anantaṃ brahma

brahma (Brahman) satyaṃ (is true) jñānaṃ (is knowledge) anantaṃ (is infinite)

Advaita Vedānta (Ādi Śaṅkarācārya): The verse satyaṃ jñānaṃ anantaṃ brahma underscores the non-dual nature of reality, as per Advaita Vedānta. Shankara's commentary on the Taittirīya Upaniṣad, which also describes Brahman as satyam, jñānam, and anantam, highlights that these attributes are not mere qualities but the very essence of Brahman. This verse, in implying the identity of Brahman and Ātman, suggests that the individual self (jīva) is not separate from the ultimate reality (Brahman). Shankara's reasoning emphasizes that the knowledge (jñāna) mentioned here is not about knowing something else, but about recognizing one's true nature as Brahman. Thus, this verse points to the ultimate non-dual reality where the distinctions between the knower, the known, and the knowledge dissolve, affirming the brahman-ātman identity.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted with a devotional twist, focusing on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahma Sūtras, discusses the nature of Brahman as satya (truth), jñāna (knowledge), and ananta (infinite), emphasizing that these qualities are not just abstract attributes but the living, personal God. For Rāmānujācārya, this verse highlights the dependency of the jīva on Īśvara, where the jīva's truth and knowledge are derived from and are inseparable from the infinite and true nature of God. Madhvācārya, on the other hand, might interpret the ananta aspect as emphasizing the distinction and superiority of Īśvara over the jīvas, yet both stress the devotional relationship between the individual and the Divine.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, representing the Neo-Vedānta School, interpret this verse in a universal and practical light. According to Vivekānanda, this verse signifies the potential for every individual to realize their true nature as infinite and all-knowing, emphasizing the importance of self-realization and the pursuit of knowledge. In his lectures and writings, Vivekānanda often referred to the Upaniṣads, including this verse, to inspire a sense of unity and purpose among all beings, suggesting that recognizing our true selves as satya, jñāna, and ananta leads to a life of harmony and service to others. Radhakrishnan, in his philosophical treatments, also underscores the universal relevance of this verse, seeing in it a call to recognize the ultimate reality that underlies all existence, and to live in accordance with this understanding, thereby fostering a more compassionate and enlightened world.

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