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In 笔谤补迟测补产丑颈箩帽腻 and Advaita, knowledge is considered as the highest means for the attainment of 惭辞办峁�a. There are several sentences in 鲍辫补苍颈峁�a诲蝉 and in its 叠丑腻峁�y补蝉 proclaiming the importance of knowledge in liberation.

[The following] are some instances:

vidy膩y膩 vindate'尘峁泃补尘 |^[1]

vidyay膩尘峁泃补尘a艣nute |^[2] etc.

艢补峁卥补谤补 firmly believes and propounds that j帽膩n膩deva tu kaivalyam^[3] ( the liberation is only through the knowledge). He advocates that 础惫颈诲测腻 (ignorance) only is the obstacle to liberation, it has no other obstacle and so only knowledge can remove the obstacles.^[4] In Taittir墨yopani峁�ad产丑腻峁�y补 艢补峁卥补谤补 says that liberation is not the result of Karma,^[5] but it can be attained only through the knowledge of Brahman.^[6] In both Advaita 痴别诲腻苍迟补 and 笔谤补迟测补产丑颈箩帽腻, the name of the systems itself is highlighting the importance of knowledge. Advaita 痴别诲腻苍迟补 means the ultimate non-dual knowledge and 笔谤补迟测补产丑颈箩帽腻 means the recognition or realization. Like 艢补峁卥补谤补, Utpala and Abhinavagupta have profusely stated that only ignorance is the cause of bondage and only knowledge is the cause of liberation.^[7]

惭辞办峁�a, the realization or recognition, itself is a higher level of knowledge in both systems. Both systems conceive that knowledge is self-luminous and the very nature of the ultimate reality. 笔谤补迟测补产丑颈箩帽腻 holds that Knowledge is a self-established fact and it is an indication of the living beings.^[8] The only longing positively accepted by both systems is the longing for the knowledge (箩颈箩帽腻蝉腻). The individual self, who has a desire for liberation, should have some knowledge of the subject, in the beginning. So knowledge becomes common in all types of means for liberation, as they are known in various names. There is no differentiation between the way and the goal. Here the observation of William M. Indich is suited to both systems.

He says,

鈥淭he higher knowledge is the knowledge of ultimate reality which doesn鈥檛 have a subject object distinction. The essence of the subjective knower is realized to be identical with the essence of the objective world. In this state the knowledge and reality or the epistemology and the metaphysics united with each other and it will become a state of non-duality.鈥�^[9]

Thus it is very clear that in both systems knowledge has a significant position as the goal and as the way to it.

Footnotes and references:

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[1]:

颈苍诲谤补岣� 辫补谤补尘别艣惫补谤补岣� m膩y膩bhi岣� n膩mar奴pabh奴tak峁泃amithy膩bhim膩nairv膩 na tu param膩rthata岣�, purur奴po 产补丑耻谤奴辫补 墨yate gamyate, 别办补谤奴辫补 eva praj帽膩naghana岣� sannavidy膩praj帽膩bhi岣� | BUSB, 2.5.19.

[2]:

Wood, Thomas E., The Ma峁囜笉奴kya 鲍辫补苍颈峁�a诲 and the 膧gama 艢膩stra, Motilal Banarsidass Publishers, 1992, p. 152f.

[3]:

BUSB, 3.2.3.

[4]:

tatheda峁� prapa帽c膩khya峁� m膩y膩m膩tra峁� 诲惫补颈迟补峁�, rajjuvanm膩y膩vivacc膩诲惫补颈迟补峁� param膩rthata岣� | 惭腻峁囜笉奴办测补办腻谤颈办腻-艣腻峁卥补谤补-产丑腻峁�y补, 1.17.

[5]:

atidu峁�karavastusamp膩dan膩prat墨gh膩tar奴p膩 parame艣varasya 尘腻测腻艣补办迟颈岣� | 莫艣varapratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part II, p. 234.

[6]:

m膩y膩艣akty膩 bhedavi峁�ayo'ya峁� sarvo vyavah膩rastath膩 j帽膩nin膩峁� 艣耻诲诲丑补岣� aj帽膩n膩ndh膩n膩峁� tu malinastattadbhinn膩rth膩vabh膩sa- 产丑腻箩颈 bhagavati sa峁僢h膩vyate'nubhavena | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻-惫峁泃迟颈, 1.7.14.

[7]:

e峁Ｄ乿峁泃irn膩ma tamogu峁嘺sya 艣aktiryay膩 vastvavabh膩sate'nyath膩 | 蝉补颈峁Ｄ� 苍颈诲腻苍补峁� puru峁�asya sa峁僺峁泃ervik峁�epa艣akte岣� prasarasya 丑别迟耻岣� || Viveka-肠奴岣嵞乵补峁噄, 115.

[8]:

蝉补颈峁Ｄ� vik峁�epa艣akt墨 谤补箩补蝉补岣� 办谤颈测腻迟尘颈办腻 测补迟补岣� pra惫峁泃迟颈岣� 辫谤补蝉峁泃腻 pur膩峁嚹� | r膩g膩dayo'sy膩岣� prabhavanti 苍颈迟测补峁� du岣�kh膩dayo ye manaso 惫颈办腻谤腻岣� || Viveka-肠奴岣嵞乵补峁噄, 113.

[9]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.2.4-5.