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VIVEKACŪDAMANI
śruti: 'vidyām cāvidyāṁ ca, vidyayā tadārohanti.. ', by vidya upāsana is to be understood. It means it is lower knowledge other than ātmavidyā. Mokṣa which is of the nature of being established in one's true self cannot be secured directly by it. That is the meaning.
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Śrī Bhagavatpāda further explains by an example that mokṣa results by realisational awareness (sākṣātkāra) of Brahman and not otherwise.
वीणाया रूपसौन्दर्य तन्त्रीवादनसौष्ठवम् । प्रजारञ्जनमात्रं तन्न साम्राज्याय कल्पते ।। ५९ ।।
vīņāyā rūpasaundaryam tantrīvādanasauṣṭhavam prajārañjanamātraṁ tanna sāmrājyāya kalpate 11
The beauty of a viņa and the skill in playing on its chords serve only to please other persons; but it does not help to confer sovereignty.
A rājā is so called as he pleases his subjects (rājā prakṛtirañjanāt). If a vaiņika brings a nice-looking viņa and plays on its chords exquisitely, people are pleased (rañjyante) by the beauty of the instrument and the exquisiteness of the music emanating from it; yet this rañjanam, will not make him a rājā. Similarly, without realisational knowledge of the atman, the knowledge produced by Yoga Sastra or karma or upāsana will not help to effect direct mokşa. The beauty of the viņa's form refers only to its appearance. Skill in playing on it only causes satisfaction to people; it does not make for sovereignty. (The distinction here is between rañjana and sāmrājya).
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Having said that mere sound, however pleasing to the mind, will not produce mokşa, Śrī Bhagavatpāda proceeds to point out that the same will be the case with those who please the mind by the substance of their words without producing the aforesaid knowledge.
वाग्दैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् । वैदुष्यं विदुषां तद्वद् भुक्तये न तु मुक्तये ॥ ६०॥
vägvaikhari sabdajhari śāstravyākhyānakausalam vaiduşyam viduṣam tadvad bhuktaye na tu muktaye
