10th Manthram:
anya de:va:hurvidyaya:
anyada:hu ravidyaya: |
ithi susrama dhi:ra:na:m
ya nastha dvya:chachakshire: ||
In this manthram, the theme of the ninth manthram is connected with the essence of the eleventh manthram. That is, this with the essence of the eleventh manthram. That is, this mathram provides a link between the 9th and 11th manthras. Further, it extends the gist of the ninth manthram.
This manthram clearly states that the means to moksha is neither vidya (knowledge) nor avidya (mere performance of deeds). The means to moksha is something different and beyond these two. We may ask then 'What is this? You say one thing in one place and dismiss it in another place. How do you justify this stance?' The answer is: We have received this dictum from the teaching of our ancient teachers who were 'dhi:ra:s' (wise people).
A related question is: Who were those ancient teachers? Who was their teacher? 'Again the answer is that the Veda the divine revelation at eternity was their teacher and Veda was there in the beginning. It was composed by no man nor by God. It was there or it was known by or imparted to the 'chathurmukha bramha' the architect of the phenomenal world.
Thus, this manthram clearly establishes that the way to moksham (or eternal liberation is neither karma, bhakthi, jna:na, dhya:na, vidya nor avidya. Then what is the authentic means to moksha? The next manthram provides an answer to this question.