kurute gaṅgā sāgara gamanaṃ
vrata paripālanam-athavā dānam |
jñāna vihīnaḥ sarvamatena
bhajati na muktiṃ janma śatena || 17 ||
Meaning of the hymn- A person may go to the banks of River Ganga or to the banks of the ocean; he may observe all the disciplines that are to be adhered there; he may give away huge riches in charity; yet he cannot get liberation (mukti) even after many births because Jnana (knowledge) is the essential pre-requisite for liberation.
‘The knowledge (Jnana)’ being referred to in this stanza is the most essential Sadhana for attaining liberation (moksha). It is the centre-most focal point behind Sri Shankaracharya’s teachings.
There is only one knowledge (Jnana) pertaining to the natural state of the inner being (antar atma). Such knowledge dispels all ignorance that exists about this antar atma. To drive away this darkness called ignorance (ajnana andhakara) there is nothing other than utpatti.
A person may visit Kashi and bathe in the waters of River Ganga. He may go to Rameshwaram and bathe in the ocean there. He may perform innumerable religious rituals (vratas) and pujas. He could construct limitless choultries, temples and ponds as a service to society. All of these purify the mind and enable achievement of total concentration (ekagrata). So far so good. However these cannot show the way that leads towards the supreme goal of human birth i.e. attaining liberation (moksha).
Attaining Jnana means attaining moksha. ‘Jnanam vinā muktir na bhavati’- the person who does not entertain any thoughts of supreme knowledge (Jnana) cannot secure liberation even after countless births. Obtaining this supreme knowledge is the path for attaining liberation.
Why does the path of karma (karma marga) not bestow liberation? This is because karma (action) cannot directly attack ignorance (ajnana). These karma (good deeds), pujas, parayanas (reading holy texts) etc. are extremely important as they purify the mind and enable the person to achieve ekagrata (total concentration). With a pure mind it will be very easy to grasp the supreme knowledge (Jnana).
Ignorance (ajnana) can meet its end only in the hands of this supreme knowledge (Jnana). In the darkness of the night, a rope is mistaken for a snake; a fool is mistaken for a thief. These are caused due to bhranti (false opinion). It is due to this bhranti that from the existing object, knowledge of another object emerges.
In His commentary on Gita, Shankaracharya Swami has authoritatively declared that obtaining Jnana is the only way to obtain liberation. He has also said that this is the final opinion of all the Upanishads and Gita.
Many people may question here- ‘Isn’t it true that total devotion (bhakti) can grant liberation? Performing yagnas and yaagas and undertaking naadopasana also lead to liberation, don’t they?’ The answer here is that to attain that liberation from which there is no return, Jnana is the only path to be followed. All the other paths grant liberation (mukti) which is not permanent.
How can there be impermanent liberation? Here it is essential to undertand that there is a difference between ‘swarga mukti’ and ‘jeevan mukti’. ‘Swarga’ means ‘heaven’. ‘Swarga mukti’ means attaining the state of heaven. The being will be in heaven in accordance with the balance of punya (merit) that is stored in his account. The moment this balance depletes totally, the being has to return back to earth. All the other paths grant this temporary liberation. There are many puranic stories that incorporate this kind of mukti. The story of Nahusha is an example of this.
‘Jeevan mukti’ means total permanent liberation from which there is no return and which can be achieved only by attaining the supreme knowledge.