Neither by yoga, nor by Sankhya, nor by ritual, nor by learning, is Liberation possible. Only by the realization of one's identity with Brahman is Liberation possible, not by any other means. (56)
None of the paths enumerated in this verse can take the student to his goal if he only mechanically follows it without an ardent and sincere cooperation.
The Sankyan philosophy is one of the main fountainheads of Vedanta. Vedanta has sprung from its early roots and has ultimately reached a greater precision of thought and perfection of detail from what was only an elaborate philosophy.
According to the Sankyan philosophy, essentially dualistic, the world is constituted of two intrinsic factors - Purusa and prakrti. Spirit and matter. Spirit is the sentient, intelligent, knowing principle, the vital factor, the source of all life that expresses through physical forms.
Matter is insentient, unintelligent and lifeless in itself but it comes to exhibit the characteristic of life when it is blessed with a close proximity with the Spirit.
Purusa by itself cannot achieve or execute but when matter comes in contact with it, it is charged with dynamism.
Prakrti herself is inert; Purusa by himself has no activity. But when they are wedded to each other, both seem to gather divinity, might and power, as a result of each blessing the other.
Liberation from the entanglements of prakrti is gained by Purusa when there is discrimination on all occasions and in all conditions, recognizing the eternal Spirit as separate from finite matter.
Thus, this duality between Purusha and Prakriti is there in the sankhyan philosophy.
The term 'karma' is here used to include and incorporate the mimamsakas who believe that ritualistic activity, divine and sacred, yields for them merits, to enjoy which they will be shifted to other realms of intense pleasure.
When these merits are exhausted through enjoyment, they will return to physical forms for another period to earn more merits to enjoy another round of utmost pleasure.
Upasana is not totally negated by Sankara ; upasana is negated after what you call integrating the mind; citta egagratha prapthi anantharam upasana; upasana is the only means of making the mind quiet; a restless mind can become quiet only by upāsana.
Vedantic study is not to quieten the mind; vedantic study is made by an already quitened mind. Therefore, upasana is extremely important. If a person renounces that, he is again in trouble.
What Sankara implies here is - grow out of upasana and commit yourself to vedanta sravana , manana nidhidhyasana.
The goal is in realising that the Self in us is the same Self in every thing and being.
To avoid any trace of doubt that might still linger in the mind of the student that there are, perhaps, some methods other than yoga, Sankhya and so on, which has not been described by the Teacher. Sankara says pointblank, "And by no other means".
Realization of the Self is the only method; there are no other means by which our present experiences of finitude and limitations can be destroyed, root and branch.
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