saḥ ātmā tamasaḥ parastāt

saḥ (that) ātmā (Self) parastāt (beyond) tamasaḥ (darkness)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, sa ātma tamasaḥ parastāt, underscores the fundamental non-dual nature of reality, asserting that the Self (Ātman) transcends the bounds of ignorance or darkness (tamas). Shankara, in his commentary on the Kaṭhopaniṣad, elucidates that the term 'parastāt' signifies the Self's existence beyond the limitations of the empirical world, including the darkness of ignorance. This understanding is pivotal in establishing the identity of Brahman and Ātman, where the ultimate reality (Brahman) is not separate from the individual self (Ātman) but is, in fact, the very essence that pervades and transcends all existence. Thus, this verse serves as a cornerstone in the advaitic philosophy, guiding the seeker towards the realization of the non-dual truth. Shankara's reasoning on closely related passages, such as the Taittirīya Upaniṣad, further reinforces the idea that the Ātman, being of the nature of consciousness, is always beyond the reach of darkness or ignorance, affirming the verse's central message of the Ātman's transcendent nature.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of sa ātma tamasaḥ parastāt emphasizes the distinction between the jīva (individual self) and Īśvara (the Lord), while also highlighting their interrelatedness. Rāmānujācārya, in his commentary, suggests that the Self (Ātman), though inherently pure and divine, is yet bound by the darkness of ignorance, which separates it from the ultimate reality of Īśvara. The term 'parastāt' is seen as indicating the Ātman's potential for liberation, achievable through devotion and the grace of Īśvara. Madhvācārya, on the other hand, interprets the verse as affirming the real distinction between the individual selves and the Supreme, Brahma. According to him, the 'darkness' signifies the ignorance that veils the true nature of the Self and its relationship with the Lord, and the path to liberation involves recognizing and worshiping the Supreme Being. Both Rāmānuja and Madhva's exegesis underscore the importance of bhakti (devotion) in transcending this darkness and realizing one's true nature in relation to the divine.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The verse sa ātma tamasaḥ parastāt is viewed in Neo-Vedānta as a call to realize one's inner potential, beyond the constraints of ignorance and worldly limitations. Swami Vivekānanda, in his lectures, often emphasized the universal applicability of such Upaniṣadic truths, encouraging individuals to strive for self-realization as a means to transcend the darkness of ignorance and attain spiritual enlightenment. He saw the Ātman, or the Self, as the embodiment of infinite potential, waiting to be uncovered through spiritual practices and self-inquiry. Similarly, S. Radhakrishnan, in his philosophical writings, interprets this verse as a reminder of the human quest for transcendence and the realization of one's true nature, which is inherently divine. He connects this quest with the broader human aspiration for freedom, knowledge, and bliss, arguing that the practical application of such ancient wisdom can lead to a more fulfilling and meaningful life in the contemporary world, fostering universal well-being and harmony.

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