yacca vā aham vadāmi tattvena vākyena pārtha na tena moho asti kaścit nirprabho na hi me vacaḥ

yacca (whatever) vā (or) aham (I) vadāmi (say) tattvena (in reality) vākyena (by words) pārtha (Arjuna) na (not) tena (by that) moho (delusion) asti (exists) kaścit (any) nirprabho (bereft of light) na (not) hi (indeed) me (my) vacaḥ (words)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as Śaṅkara's commentary on the Bhagavad Gītā explains that the words of Krishna are devoid of confusion, reflecting the absolute truth of Brahman. The phrase 'tattvena vākyena' (words that are true) signifies the identity of Brahman and Ātman, emphasizing that the ultimate reality is beyond the duality of the world. According to Śaṅkara's reasoning in his commentary on the Brahma Sutras, this verse reinforces the idea that the words of the scriptures and the teachings of the Guru are meant to reveal the true nature of the self, leading to the realization of the non-dual Brahman-Ātman identity. By stating that his words are not meaningless, Krishna points to the absolute and unchanging nature of reality, echoing the concept of 'Satyam' in the Taittiriya Upanishad, which is at the core of Advaita Vedānta's philosophical framework.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an expression of the intimate relationship between the jīva (the individual self) and Īśvara (the Supreme Lord). Rāmānuja, in his commentary on the Bhagavad Gītā, emphasizes that Krishna's words are filled with grace and are meant to guide the devotee towards the path of bhakti. The phrase 'na tena moho 'sti' (by it there is no confusion) is seen as a promise that the devotee will not be misled but will instead find clarity and peace through devotion. This understanding is rooted in the concept of 'prapatti' or surrender, where the jīva, recognizing its dependence on Īśvara, surrenders to the Lord's will, thereby achieving liberation from the cycle of birth and death. Madhvācārya, on the other hand, might interpret this verse in terms of the distinction between the Lord and the devotee, emphasizing the real difference between them while affirming the possibility of liberation through devotion.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures, often highlighted the practical and universal applications of Vedāntic teachings. He would likely interpret this verse as a call to authenticity and truthfulness in one's words and actions, mirroring the divine. The verse's emphasis on the truth and lack of confusion in Krishna's words can be seen as a reflection of the importance of integrity and sincerity in contemporary life. Vivekānanda, in his book 'The Complete Works of Swami Vivekananda', underscores the need for individuals to live a life of truth and non-deception, which is in line with the message of this verse. Similarly, S. Rādhākrishnan, in his philosophical writings, might view this verse as an affirmation of the ultimate reality that underlies all existence, a reality that can be experienced through the practice of self-reflection and the pursuit of knowledge. This interpretation aligns with Radhakrishnan's synthesis of traditional Vedānta with modern sensibilities, emphasizing the relevance of timeless spiritual principles to contemporary human experience.

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