tad vai sattvaṁ yaj jñānena ātmā tat samādhau tena tad anusandhāya krameṇa syād vyaktāvyaktasya sarvasya

tat(that) vai(indeed) sattvaṁ(existence/being) yat(which) jñānena(by knowledge) ātmā(one knows the Self) tat(that Self) samādhau(in a state of deep contemplation) tena(by that) tad(that) anusandhāya(having searched/investigated) krameṇa(in a gradual manner) syāt(one should know) vyakta(the manifest) avyaktasya(and unmanifest) sarvasya(of all)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tad vai sattvaṁ yaj jñānena ātmā tat samādhau, underscores the non-dual essence of reality. According to Shankara, the term 'sattva' here refers to the pure, unadulterated essence of the Self, realized through knowledge (jñāna) in the state of samādhi. The sequence (krameṇa) of the manifest and unmanifest, as mentioned, points to the idea that the ultimate reality, Brahman, is the substratum of all existence, and this realization is the goal of the seeker. Shankara's commentary on the Taittiriya Upanishad, where he discusses the mahavakya 'SATYAM JÑĀNAM ANANTAM BRAHMA', is pertinent here, as it highlights the identity of the individual self (ātman) with the universal Self (Brahman), a notion reinforced by this verse from the Praśnopaniṣad. Thus, this verse supports the Advaitic view of the non-dual nature of reality, where the distinctions between the manifest and unmanifest dissolve in the realization of the ultimate truth.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as highlighting the significance of devotion (bhakti) and knowledge (jñāna) in realizing the Self. The 'sattva' referred to here is understood as the pure mode of nature, which is conducive to the realization of the Self and its relationship with Īśvara (the Lord). The sequence (krameṇa) indicates a progressive realization, starting from the gross to the subtle, culminating in the understanding of the interdependence of the individual self (jīva) and the Supreme (Īśvara). Rāmānujācārya's commentary on the Brahma Sutras is relevant, where he discusses the relationship between the individual self and the Supreme, emphasizing that knowledge of the Self is inseparable from devotion to Īśvara. Thus, this verse is seen as underscoring the path of devotion and knowledge as the means to realize the ultimate truth, with the Vaiṣṇava tradition emphasizing the personal aspect of the divine.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, exponents of Neo-Vedānta, interpret this verse in a universal and practical light. According to them, the 'sattva' represents the highest aspect of human nature, which, when cultivated through knowledge and meditation, leads to the realization of the true Self. The sequence (krameṇa) of the manifest and unmanifest is seen as a symbol of the evolutionary process of the human soul towards perfection. Swami Vivekānanda, in his lectures on the Upanishads, emphasizes the practical application of such knowledge, stating that the ultimate goal is not merely intellectual understanding but the realization of the oneness of all existence. Rādhākrishnan, in his philosophical works, underscores the ethical implications of such a realization, suggesting that it leads to a life of compassion, tolerance, and universal love. Thus, this verse is viewed as a call to spiritual practice and self-realization, with the ultimate aim of achieving a harmonious and enlightened life, relevant to contemporary human experience.

More from this source