evam upadeśaḥ tathaiva ca kāryaś ca śeṣeṇa māyikaḥ

upadeśaḥ (instruction) evam (like this) tathaiva (and also) ca (should) kāryaś (be done) ca (and) śeṣeṇa (with the rest) māyikaḥ (which is illusory) eva (indeed)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Īśopaniṣad is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on this upaniṣad, emphasizes that the instruction (upadeśa) and the act of creation (kārya) are both manifestations of the ultimate reality, Brahman. The phrase 'śeṣeṇa māyikaḥ' suggests that what remains after the instruction and the act is Maya, the illusory power of Brahman. This distinction is crucial for understanding the Brahman-ātman identity, as it underscores that the empirical world, including the jiva, is a manifestation of Maya and thus, ultimately, not separate from Brahman. Shankara's reasoning here aligns with his overall philosophy of Advaita Vedanta, where the ultimate goal is to realize the non-dual nature of reality, transcending the illusory distinctions created by Maya. This verse, therefore, serves as a foundation for the Advaitic pursuit of self-realization, pointing towards the unity and indivisibility of all existence.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted in the context of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary, highlights that the 'upadeśa' refers to the Lord's instruction or guidance, which is always in accordance with the nature of the jīva. The 'kārya' or the act of creation is seen as the Lord's activity, which is carried out through His Maya. The phrase 'śeṣeṇa māyikaḥ' is understood to mean that the remainder, or what is beyond human comprehension, is also a part of God's Maya. This interpretation emphasizes the dependence of the jīva on Īśvara and underscores the importance of devotion and surrender to the Lord. For Rāmānuja, this verse supports the concept of 'prapatti' or self-surrender, where the individual, recognizing their limitations and the omnipotence of the Lord, seeks refuge in Him. This approach fosters a devotional attitude towards the Supreme, recognizing His grace and guidance in all aspects of creation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, interpreting this verse in the context of modern life, saw it as a call to recognize the universal principles that govern existence. He emphasized that the 'upadeśa' or instruction is not just a static knowledge but a dynamic process of self-discovery and realization. The 'kārya' or act of creation represents the infinite potential and creativity inherent in the universe, which is a manifestation of the divine. Vivekānanda understood 'śeṣeṇa māyikaḥ' to symbolize the mystery and wonder that surrounds human existence, encouraging individuals to embrace life's complexities with a sense of awe and reverence. In his lectures and writings, he often invoked this principle to inspire individuals to strive for self-realization and to recognize their place within the larger cosmic scheme. Similarly, S. Radhakrishnan, focusing on the universal and practical application, saw this verse as an exhortation to live in harmony with nature and to cultivate a sense of unity with all existence. He believed that understanding and applying the wisdom of the upaniṣads, including this verse, could lead to a more compassionate and enlightened society.

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