athāto yogaḥ viparīta-asambhavaḥ

athāto (then, therefore) yogaḥ (the union or connection) viparīta (opposite or reverse) asambhavaḥ (not possible or contradictory)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, athāto yogaḥ viparītāsambhavaḥ, underscores the impossibility of realizing the Ultimate Reality in a manner that contradicts its inherent nature. According to Shankara, the union (yoga) with Brahman can only be achieved by transcending the limitations of the mundane order (viparīta). In his commentary on the Taittirīya Upaniṣad, Shankara explains that the knowledge of Brahman is not something that can be acquired through ordinary means; rather, it requires a profound understanding of the identity of the individual self (ātman) with the absolute (Brahman). This verse points to the non-dual nature of reality, where the distinctions between the individual and the ultimate are overcome, revealing the intrinsic unity of existence. The reverse order, or attempting to realize this unity through external means, is deemed impossible, as it would be a contradiction to the very essence of the Ultimate Reality. Shankara's reasoning on this matter is rooted in his exposition of the mahāvākya, 'tat tvam asi' (That thou art), which embodies the core of the non-dual teaching.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the dependence of the jīva (individual soul) on Īśvara (the Lord) for realizing the ultimate goal of life. Rāmānujācārya, in his Śrī Bhāṣya, interprets the concept of yoga as the means to attain union with the Lord, which is not possible through self-effort alone but requires the grace of Īśvara. The impossibility of viparītāsambhava (the reverse order) emphasizes that the jīva cannot achieve this union by its own strength or in a manner contrary to the Lord's will. Instead, it must surrender to and seek the mercy of the Lord. This verse thus underscores the devotional aspect of spiritual pursuit, where the relationship between the jīva and Īśvara is one of loving dependence and service. Madhvācārya, in his commentary on the Brahmasūtra, further elaborates on the concept of 'surrender' as the key to achieving this union, emphasizing that the jīva must approach the Lord with humility and devotion, recognizing its own limitations and the Lord's supreme authority.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upaniṣads, brings out the practical and universal application of this verse by emphasizing the importance of a holistic approach to spiritual growth. He interprets athāto yogaḥ as the call to a unified and harmonious development of the human being, where one's entire life becomes a form of yoga, or union with the divine. The concept of viparītāsambhava is seen as a warning against fragmentary and contradictory approaches to life, which can never lead to true fulfillment or realization. Vivekānanda urges individuals to embrace a comprehensive and integrated way of living that aligns with the natural order, leading to a higher state of consciousness and unity with the ultimate reality. Similarly, Sarvepalli Rādhākrishnan, in his 'Indian Philosophy', explains that the Upaniṣadic teachings, including this verse, offer a vision of human existence that is rooted in the aspiration for unity and wholeness, transcending the petty and the mundane to realize the universal and the eternal. This perspective encourages individuals to approach life with a sense of reverence, seeking to align themselves with the deeper, universal currents of existence.

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