Satyam vada Dharmaṃ cara Na vidyayā vṛṇīmahe

Vada (say) satyam (truth) Cara (follow) dharmaṃ (righteousness) Na (not) vṛṇīmahe (we choose) vidyayā (with knowledge)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Chāndogyopaniṣad underscores the importance of adhering to truth and dharma, which ultimately leads to the realization of the non-dual nature of reality. Shankara, in his commentary on the Taittirīya Upaniṣad, emphasizes the need to seek knowledge that liberates, which is distinct from merely accumulating information. The instruction to 'speak the truth' (Satyam vada) and 'follow dharma' (Dharmaṃ cara) is not merely about ethical conduct but is aimed at preparing the mind for the higher knowledge of Brahman. By negating the pursuit of false knowledge (Na vidyayā vṛṇīmahe), the verse points to the futility of seeking ultimate truth in transient and ephemeral knowledge, instead guiding the seeker towards the eternal and unchanging Brahman-ātman identity. This interpretation aligns with Shankara's non-dualistic approach, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are transcended, revealing their fundamental unity.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a call to devotion and righteous living. Rāmānujācārya, in his commentary on the Brahmasūtra, discusses the importance of bhakti (devotion) and prapatti (surrender) as means to attain liberation. The command to 'speak the truth' and 'follow dharma' is understood as a prerequisite for establishing a sincere and loving relationship with Īśvara (the Lord). The rejection of 'false knowledge' (Na vidyayā vṛṇīmahe) is interpreted as a warning against the pride of knowledge that might lead one away from devotion and towards self-aggrandizement. Madhvācārya, on the other hand, might view this verse through the lens of his dualistic (Dvaita) philosophy, emphasizing the real distinction between the jīva (individual soul) and Īśvara, and thus seeing the pursuit of truth and dharma as a means to recognize and worship the Lord in His supremacy. Both Rāmānuja and Madhva would agree, however, on the central role of devotion in the pursuit of spiritual knowledge and liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical applications of Vedāntic principles. He might interpret this verse as a call to integrity and moral responsibility, where 'speaking the truth' and 'following dharma' are not just personal virtues but essential for the well-being of society. The rejection of 'false knowledge' would, in this context, refer to the rejection of dogmatic and sectarian divisions that hinder human progress and understanding. S. Radhakrishnan, in a similar vein, would likely see this verse as emphasizing the importance of living a life guided by principles of truth, non-violence, and self-control, which are common to all major spiritual traditions. Both Vivekānanda and Radhakrishnan would connect this verse to contemporary life by highlighting the need for individuals to cultivate these virtues in their daily lives, thereby contributing to a more harmonious and enlightened world. They would argue that such a lifestyle is not just a moral imperative but a spiritual practice that leads to the realization of one's true nature and the interconnectedness of all existence.

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