athāto yogavidhim āhuḥ

āhuḥ (they say) athā (now) āto (from this) yogavidhim (method of yoga)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Muṇḍakopaniṣad, Shankara emphasizes that the method of Yoga mentioned in this verse is not a means to attain a separate goal, but rather a process of Self-inquiry to reveal the already existing non-dual reality. Shankara's reasoning, as seen in his Brahmasūtrabhāṣya, underscores that the ultimate goal is to realize the identity of Brahman and Ātman. This verse, by introducing the method of Yoga, points to the necessity of turning inward to experience this unity, thereby negating the illusion of duality. The phrase 'athāto yogavidhim āhuḥ' suggests a transition from external knowledge to internal realization, aligning with Shankara's non-dual perspective that true knowledge is the direct experience of Brahman, unmediated by external practices or rituals.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his Śrī Bhāṣya, interprets the method of Yoga in this verse as a way to attain loving devotion to Īśvara, the personal deity. For Rāmānuja, the practice of Yoga as mentioned here involves a deepening of one's bhakti, or devotional love, which is seen as a means to realize one's true nature as a servant of the Lord. This approach emphasizes the relationship between the jīva (individual soul) and Īśvara, with Yoga serving as a bridge to enhance this relationship, ultimately leading to liberation through divine grace. Madhvācārya, while differing in his Dvaita philosophy, also sees the method of Yoga as a means to a devotional end, where the jīva, through Yoga, seeks to realize its dependence on and love for Viṣṇu, the Supreme Being.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on Yoga, interprets this verse as an invitation to explore the practical applications of Yoga in everyday life. He emphasizes that the method of Yoga is not merely a philosophical concept but a universally applicable practice that can lead to individual and social transformation. In his book 'Raja-Yoga', Vivekānanda outlines how the practice of Yoga, as hinted at in this verse, can lead to the realization of one's higher Self, thereby empowering the individual to live a life of service and compassion. S. Radhakrishnan, in his philosophical writings, further develops this idea, suggesting that the universal message of this verse lies in its call to integrate the principles of Yoga into contemporary life, fostering a sense of global citizenship and harmony among all peoples.

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