Athā - yad - idam - vijñānam - yena - vijānāti - sa - vijñānasya - viṣayaḥ - sa - ātmā - vijñānam - vijñānam - parā - ātmā

Athā (now) yad (what) idam (this) vijñānam (consciousness) yena (by which) vijānāti (one knows) saḥ (that) vijñānasya (of consciousness) viṣayaḥ (object) saḥ (that) ātmā (Self) vijñānam (is consciousness) vijñānam (consciousness) parā (supreme) ātmā (Self)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Praśnopaniṣad underscores the non-dual nature of reality, where knowledge (vijñānam) is not separate from the knower (ātmā). Shankara, in his commentary on the Brahma Sutras, emphasizes that the ultimate reality, Brahman, is beyond all distinctions, including the subject-object dichotomy. In this context, the verse suggests that the Self (ātmā) is not just a knowing subject but is itself knowledge, implying an identity between the individual self and the supreme Self (Brahman). This reading aligns with Shankara's interpretation of 'Tat tvam asi' (You are That), where the ultimate goal is to realize the non-dual identity of the individual with the universal consciousness. By stating 'vijñānaṃ parā ātmā', the verse points to the ultimate reality as pure consciousness, transcending all mundane knowledge and objectifications.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as emphasizing the dependency of the individual self (jīva) on the supreme Lord (Īśvara). Ramanuja's commentary on the Brahma Sutras highlights the concept of 'śeṣa-śeṣin' (master-servant) relationship, where the jīva is always subordinate to Īśvara. In the context of this verse, 'sa ātmā vijñānam' suggests that the true nature of the self is to be in a state of knowledge or awareness that is derived from and dependent on the divine. However, unlike Advaita, the Vaiṣṇava perspective maintains a real distinction between the individual self and the supreme Self, with the relationship between them being one of loving devotion (bhakti) rather than absolute identity. Madhva, on the other hand, might see this verse as underscoring the real and eternal distinctions within the ultimate reality, with 'vijñānaṃ parā ātmā' signifying the supreme Lord as the source and sustainer of all knowledge and existence.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse as an affirmation of the universal potential within every individual. He often emphasized that the ultimate goal of human life is to realize this inner potential, which is none other than the realization of the Self (ātmā) as pure consciousness. In the context of this verse, 'yena vijānāti sa vijñānasya viṣayaḥ' suggests that the subject of knowledge is not separate from the object of knowledge; rather, the true subject is the all-encompassing Self, which is the essence of all knowledge and existence. This interpretation aligns with Vivekānanda's emphasis on practical Vedānta, where the realization of the Self is not merely a philosophical concept but a living, practical reality that transforms one's life and the world. Similarly, S. Radhakrishnan, in his philosophical works, might view this verse as underscoring the importance of a direct, intuitive experience of reality, beyond the limitations of mundane knowledge and dichotomies, as the path to true self-realization and universal harmony.

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