Naiṣā - tvayi - māyini - māyā - astam - yena - syāḥ - tvayi - māyini

Naiṣā (this) māyā (illusion) tvayi (in you) māyini (O illusion) astam (is not) yena (by which) syāḥ (you are) tvayi (in you) māyini (O illusion). English: This illusion is not in you, O illusion, by which you are in you.

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Kaṭhopaniṣad, Shankara interprets this verse as highlighting the non-dual nature of reality. The Māyā mentioned here is the illusory power that veils the true nature of Brahman, but the verse asserts that this Māyā does not exist in the Māyini, who embodies Māyā. Shankara reasons that since Māyā is an attribute of Brahman, and the Māyini is none other than Brahman itself, the illusory power cannot exist within its own essence. This points to the brahman-ātman identity, where the individual self is ultimately one with the supreme reality. Through this understanding, the seeker transcends the limitations imposed by Māyā, realizing the pure, unadulterated consciousness that is Brahman. Shankara's commentary on the Taittirīya Upaniṣad also supports this non-dual reading, emphasizing the unity of all existence in Brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his Śrī Bhāṣya, interprets this verse in the context of the relationship between the jīva (individual soul) and Īśvara (the Lord). The Māyini here represents the divine consort, embodying the power of Māyā, through which Īśvara creates, sustains, and deludes the universe. The verse suggests that the Māyā, which is a manifestation of the Lord's power, does not delude the Lord himself or his consort, who are beyond the reach of illusion. This emphasizes the devotional aspect, where the jīva, in its quest for liberation, seeks to understand and surrender to the will of Īśvara, recognizing the divine power that operates through Māyā. Madhvācārya, in his commentary, further stresses the distinction between the independent reality of Īśvara and the dependent reality of the jīva, underscored by the verse's indication of the Māyini's role in the divine plan.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal applications of Vedāntic principles. Regarding this verse, he might interpret it as pointing to the ultimate reality that underlies all existence, beyond the veil of Māyā. The Māyini, embodying Māyā, symbolizes the feminine, creative power of nature, but the verse indicates that this power itself is not deluded by its own creations. This resonates with Vivekānanda's teachings on the potential of the human soul to transcend worldly illusions and realize its true, divine nature. S. Radhakrishnan, in his philosophical works, further develops this idea, suggesting that the realization of the unity of all existence, as hinted at in this verse, is essential for overcoming the conflicts and divisions that plague human society, promoting a universal sense of harmony and cooperation.

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