yo ayam yogaḥ mayā upadeśaḥ sa ca māyā agrahītum arhati na hi śāstra vidhānena yogasya siddhiḥ anuśayyati

yo (who) ayam (this) yogaḥ (method) mayā (by Me) upadeśaḥ (has been taught) saḥ (that person) ca (and) māyā (by illusion) agrahītum (to take hold of) arhati (is able) na (not) hi (certainly) śāstra vidhānena (by the injunctions of the scriptures) yogasya (of Yoga) siddhiḥ (perfection) anuśayyati (depends)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the essence of Advaita Vedanta by hinting at the direct path to realizing the ultimate truth. According to Shankara, the emphasis on 'mayopadeśaḥ' (my teaching) suggests that the path prescribed by the Bhagavad Gita is a direct and uncomplicated means to achieve 'yogasya siddhiḥ' (perfection in yoga), which is the realization of the identity of the individual self (ātman) and the universal self (Brahman). Shankara's commentary on this verse would likely highlight that the 'māyāgrahītum' (to grasp Maya) implies understanding the illusionary nature of the world, thereby transcending it to attain unity with Brahman. The absence of need for 'śāstra vidhānena' (Vedic observances) signifies the universality and accessibility of this path, irrespective of one's background or adherence to specific rituals. Thus, this verse is pivotal in advocating a non-dual (Advaita) approach to achieving spiritual liberation, emphasizing direct realization over ritualistic observances.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse is seen as an affirmation of the devotional path (bhakti-mārga) as the most effective means to attain spiritual success. Rāmānujācārya would likely interpret 'mayopadeśaḥ' as the divine guidance of Lord Krishna, emphasizing the personal and loving relationship between the devotee (jīva) and the Lord (Īśvara). The phrase 'māyāgrahītum' could be understood as grasping or understanding the Lord's Maya, which, in a Vaiṣṇava context, refers to the divine power that both veils and reveals the ultimate reality. Madhvācārya, on the other hand, might focus on the distinction between the devotee and the Lord, highlighting that devotion (bhakti) is the primary means to transcend Maya and achieve proximity to the Lord. Both perspectives within the Vaiṣṇava tradition would agree that the core of this verse lies in its emphasis on devotion and personal surrender to the will of the divine, rather than merely following Vedic rituals.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda would likely interpret this verse as a call to practical spirituality, emphasizing that true spiritual growth and self-realization can be achieved through direct experience and personal effort, rather than merely through scriptural study or ritual performances. He might see 'mayopadeśaḥ' as the universal teachings that transcend sectarian boundaries, applicable to all irrespective of their religious or cultural background. The phrase 'yogasya siddhiḥ' would be understood as the attainment of a higher state of consciousness, where the individual realizes their true potential and connects with the universal. S. Radhakrishnan, in his philosophical writings, could relate this verse to the contemporary need for a balanced approach to spirituality, one that combines the pursuit of inner growth with the demands of modern life. Both Vivekananda and Radhakrishnan would view this verse as an invitation to embrace a universal and practical spirituality, one that is rooted in personal experience and leads to the betterment of both the individual and society.

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