Athāto yogasya śikṣā dattā

Athā (now) to (thus) yogasya (of yoga) śikṣā (instruction) dattā (has been given)

Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'Athāto yogasya śikṣā dattā' signifies the commencement of the yoga teaching, which aims at realizing the non-dual nature of ultimate reality. Shankara's exposition on this verse, although indirect, can be discerned from his discussions in the Upadesasahasri, where he emphasizes the unity of the Self (ātman) and Brahman. This verse points to the identity of brahman-ātman, indicating that the teaching of Yoga is essentially about understanding and realizing this fundamental unity, thus transcending the limitations of the individual self. The phrase 'Now, therefore' (athāto) suggests a transition from the preparation for knowledge to the actual imparting of the teaching, underscoring the importance of this realization in achieving liberation. Shankara's reasoning, as seen in his commentaries on the Upanishads, consistently guides the seeker towards this ultimate truth, that the essence of Yoga is the knowledge of the non-dual Self, which is none other than Brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, the verse 'Athāto yogasya śikṣā dattā' is seen as an introduction to the path of devotion and self-realization, emphasizing the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, discusses the importance of bhakti (devotion) as a means to achieve union with the Lord, which aligns with the concept of Yoga as a practice that unites the individual with the divine. The commencement of Yoga teaching here symbolizes the gracious act of the Lord in guiding the devotee towards mokṣa (liberation). The emphasis is on the dependence of the jīva on Īśvara for this knowledge, highlighting a devotional reading where the seeker's efforts are complemented by divine grace. Madhvācārya, in his commentaries, might further elucidate this by discussing the role of the guru and the scripture in imparting this knowledge, stressing the importance of both in the Vaiṣṇava tradition.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda saw the potential of Vedānta, including teachings on Yoga, to uplift humanity universally. In his lectures and writings, such as 'Raja Yoga', Vivekānanda explores the practical applications of Yoga, underscoring its relevance to contemporary life. He would interpret 'Athāto yogasya śikṣā dattā' as the beginning of a universal teaching that can elevate human consciousness, irrespective of one's background. This verse, to him, signifies the accessibility of spiritual knowledge and the potential for every individual to achieve Self-realization through the practice of Yoga. Vivekānanda connects this teaching with the broader goal of service to humanity, emphasizing that true freedom and bliss come from realizing one's true nature. S. Rādhākrishnan, in his philosophical works, further develops this idea by highlighting the universal ethical and moral implications of such a realization, suggesting that the practice of Yoga, as indicated by this verse, can lead to a more harmonious and just society.

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