Vidya alone is verily the cause of Mukti, because Scripture mentions it exclusively. — 109.

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COMMENTARY

The word Tu is used in the Sutra in order to remove the doubt above raised. The Vidya alone is the cause of salvation and neither Karma nor the combination of Karma and Vidya. Why do we say so? Because of the assertion in the Scriptures (Shvet. Up. III., 8): ‘…’, By knowing Him alone one gets Mukti.

In the above, the particle Eva «alone» indicates that the Vidya and Vidya only leads to Mukti. By the word Vidya is meant here devotion preceded by knowledge. The word Viditva of the above text, therefore, means «by being devoted to Him, having fully known His essence». That this is the true meaning of the root Vid, to know, when used in the Scriptures, we find from other passages also. Thus the well-known passage of Brihadaranyaka Upanishad, ‘Vijnaya prajnam kurvita’ ‘after knowing, let him practise wisdom’, where the word wisdom means the same thing as Vidya, and the sentence means after knowing Him ‘let one practise devotion’. The Smriti also uses the word Vidya in both these senses of knowledge and devotion. Thus in the sentence, ‘Vidya kutharena sitena dhirah’, ‘the wise one with the sharpened axe of Vidya’ Here the word Vidya evidently means knowledge. Similarly, in the (Gita IX. 2, the word Vidya is used in the sense of devotion. (‘Raja vidya’, ‘raja guhyam’, etc.)

In fact, the word Vidya, when used as a general term, denotes both knowledge and devotion, but when used in a restricted sense, it means devotion only. It is like the words Kaurava and Mimamsaka. When used in a generic sense, Kaurava includes the sons of Dhritarashtra and of Pandu but when used in a restricted sense, it means only the first class and not the Pandavas. Similarly, a Mimamsaka in a general way means one who knows the Mimamsa, whether it be the Purvamimamsa of Jaimini, or the Uttara Mimamsa» of Badarayana. In this generic sense a Vedantin knowing the Vedanta Sutra is also a Mimamsaka; but in the restricted sense, the followers of Jaimini, who study the Karma Mimamsa are only called Mimamsaka and not the Vedantins who study the Brahma Mimamsa.

This Moksha, moreover, is brought about by the direct perception of the Lord as an external object, namely, by the perception of the Lord in the same way as one sees an object which is exterior to himself. So long as tin’s external visual perception does not take place, there is no salvation. Therefore, the author says in the next Sutra:

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