nityo nityena yogena yujyate

nityo (the eternal one) nityena (with the eternal) yogena (by means of yoga) yujyate (is joined)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Muṇḍakopaniṣad underscores the non-dual nature of reality, where the Eternal (Brahman) is inseparably linked with the eternal (the individual self, Ātman) through the practice of yoga. Shankara interprets yoga here as the culmination of the individual's pursuit of knowledge, leading to the realization that the distinction between the Ātman and Brahman is illusory. In his commentary on the Taittirīya Upaniṣad, Shankara emphasizes that the knowledge of Brahman is not something acquired but is rather the realization of what has always been the case. The union described in this verse, therefore, signifies the eternal and unchanging identity of the individual self with the ultimate reality. This identity is not achieved but recognized through the dissolution of ignorance, highlighting the advaitic (non-dual) understanding that the ultimate reality is singular and undivided.

Vaiṣṇava tradition (Rāmānujācārya): The Vaiṣṇava interpretation of this verse focuses on the loving relationship between the jīva (individual soul) and Īśvara (the Lord). According to Rāmānujācārya, the union described here is not merely a cognitive realization of non-duality but an experiential union of love and devotion. The term 'yoga' in this context can be understood as bhakti-yoga, which is the path of devotion to the Supreme Being. This union of the eternal jīva with the eternal Īśvara through bhakti-yoga leads to a state of bliss and liberation, where the devotee experiences an intimate, personal connection with God. In his Śrī Bhāṣya, Rāmānuja discusses how the jīva, though dependent on Īśvara, shares an eternal and essential relationship with Him, making possible a loving and reciprocal union that is the essence of liberation.

Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda interprets this verse in a universal and practical light, emphasizing that the union of the individual self with the Eternal is achievable through the practice of yoga, understood as a comprehensive discipline including physical, mental, and spiritual practices. Vivekānanda believed that this realization of oneness with the ultimate reality is not just for the recluse but for all individuals, regardless of their background or occupation. In his lectures and writings, he often stressed that the potential for this union lies within every individual and can be realized through self-effort and the pursuit of knowledge. This verse, therefore, points to the potential for human transformation and the realization of one's true nature, which is not separate from the universal or divine. Vivekānanda's teachings on the practical applications of Vedānta emphasize that such a realization can lead to a life of service, compassion, and harmony, making the world a better place for all.

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