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VIVEKACŪDAMANI
न योगेन न सांख्येन कर्मणा नो न विद्यया। ब्रह्मात्मैकत्वबोधेन मोक्षस्सिद्ध्यति नान्यथा ॥५८॥ na yogena na sāmkhyena karmaṇā no na vidyayā brahmātmaikatvabodhena mokşassiddhyati nānyathā 11
Not by yoga, not by sāmkhya, not by karma nor by upāsana is liberation achieved. It is only by understanding of the oneness of Brahman and the ātman. Not otherwise.
mokşa: being of the nature of Brahman is the mark of mokşa.
brahmātmaikatvabodhah: the realisation of the oneness of, i.e., non-difference between Brahman and the ātman.
siddhyati: is revealed (i.e., a fact which was always there, but remained concealed by ajñāna is now revealed).
nānyathā: not revealed by any other mode. That is made clear.
Mokșa is not realised by the knowledge produced by yogaśāstras. For, that is only dualistic knowledge. Mokșa does not arise merely by the control of the activities of the mind (The idea is that according to the Yoga system there is plurality of jivas and persisting duality of jiva and Brahman). The same is true of the Sāmkhya system propounded by the sage Kapila. The Sāṁkhya system postulates plurality of jivas. Nor can it arise by the sacrificial activities described in the early part of the Vedas. na vidyayā: Knowledge which relates to the several upāsanas of the Saguņa Brahman prescribed in the Upanişads, even that will not lead to the realisation of kaivalya. Knowledge derived from Yoga and Sāṁkhya Sastras relate only to a predicament of duality. In accordance with the śruti: yadāhyevaişa etasminnudaramantaram kurute, atha tasya bhayam bhavati (Taitt.): “To him who sees difference here, there arises fear"; they do not contribute to the production of fearlessness, because, fear arises only where there is another to be afraid of. Where there is no other, all being Brahman, there can be no fear.) The śruti again, says: nästyakştah kştena, amặtatvasya nāśāsti vittena (Brh.): "Mokşa which is not a product (being everexistent) cannot be produced by action; there is no hope of immortality by wealth". From this it is seen that karma does not have the capacity to reveal the ever-existing state of moksa (which is hidden by the upādhi of ajñāna). The eternality of mokṣa is understood from the śruti: na sa punarāvartate (Chandogya): “He does not return again", i.e., he who is a worshipper of Saguna Brahman reaches Brahmaloka and does not come back again, i.e., does not be
