vidyaiva tu nirdhāraṇāt ..3.3.48..

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by the study of Scriptures

The author now trios to show more clearly that the release is to be obtained by such Vidya. There are expressions like «Knowing Him verily one goes beyond death», «There is no other path to walk upon» — (Shvetashvatara Upanishad, III.. 8). Similarly, in Purusha Sukta, «knowing Him verily one becomes immortal hero». Such expressions show that it is by knowledge that one gets immortality.

Doubt: Here arises the doubt: What is the direct cause of Mukti? Is it the performance of the ritualistic acts which lead to Mukti? Or is it the performance of such acts accompanied by Vidya as defined above? Or does it depend on Vidya alone, independently of Karma or ritualistic acts?

Purvapaksha: The Purvapakshin maintains that Mukti depends upon the due performance of the ritualistic Karmas, and he refers to the six aphorisms commencing with III., 4. 2-7. On the strength of these aphorisms, he maintains .that Vidya is secondary or rather it stands to Karma in a supplementary relation The Purvapakshin further says, if Karmas alone are not the cause of Mukti, then Karmas phis Vidya lead to Mukti, and that none of them singly has the power of giving release. Thus he takes his stand on the first two alternatives. In support of his proposition that the combination of Vidya and Karma is the cause of Mukti, he refers to the following Shloka:

As the birds move in the sky with the help of both their wings, so a man becomes Mukta by the conjoint help of Karma and Jnana.

The Purvapakshin further says that Mukti may depend upon Vidya alone, because of the text above quoted. For all these reasons he affirms that the true cause of Mukti is indeterminate. It may be Vidya, it may be Karma or it may be a combination of both.

Siddhanta: The following Sutra refutes this view:

SUTRA III. 3. 48.

विद्यैव तु निर्धारणात्॥३.३.४८॥

.. Vidya, the devotion accompanied by knowledge. … Eva, indeed. .. Tu, verily, undoubtedly, … Tat, about. … Nirdharanat, being asserted.

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