Intense desire for mokṣa

In the next two mantra, yamaraja points out again the importance of sādhana catuṣṭaya

sampattiḥ - four-fold qualifications to own up knowledge of the self. In the next mantra he presents the importance of mumukṣutvam - intense desire for the truth of the self.

nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena |

yamevaiṣa vṛṇute tena labhyaḥ tasyaiṣa ātmā vivṛṇute tanūm svām ||1.2.23||

This ātmā can’t be attained through (mere) recitation (of the Veda), or

through (mere) memorising many sūtras

, or through (mere) repeated listening (of śāstra). By the seeker who chooses ātmā as his first priority, ātmā is attained. This ātmā reveals its nature to him.

Traditionally, the teaching of the veda is imparted by listening and repeating after the teacher. Students are expected to memorise and reproduce the teaching, just like naciketas demonstrated the ability to repeat the entire ritual from memory, by just listening to yamaraja. Repeated learning on the part of students continues until knowledge takes place. In this traditional setup, yamaraja presents the means to gain self-knowledge namely śravana-manana-nididhyāsana would be ineffective for gaining ātmā if owning the truth of the self is not the first priority in life.

nāyamātmā pravacanena labhyaḥ - this ātmā is not attainable through chanting of vedic mantra. This ātmā is na medhayā - not even knowable by the power of retention of the śāstra. It is also na bahunā śrutena - not knowable by mere repetition of study.

It doesn’t mean śravana-manana-nididhyāsana are useless. In fact they are the main sādhana for pursuit of self-knowledge, but they will be fruitful only when the seeker pursues ātmā with intense desire to own up non-dual ātmā as oneself. If this knowledge is acquired only as an academic achievement or as one among others pursuits, it will not be assimilated to bring full benefits. This is the idea.

Thus yamaraja says: yamevaiṣa vṛṇute tena labhyaḥ - ātmā is attained only by the seeker who chooses himself (ātmā) as his first priority; everything he does, becomes subservient to the pursuit of the self. Choosing ātmā means one is willing to let go other pursuits; then non-dual ātmā can be owned up. Because only by seeing the limitation of mithyā, satyam can be owned up, since they are opposite in nature. tasyaiṣa ātmā vivṛṇute tanūm svām - this ātmā reveals its true nature to him (who desires only for the self). When it is said that ātmā reveals itself, means my true nature just reveals itself effortlessly as it were when my mind is conducive to see this fact.

All along I am limitless; because of the ignorance, I take myself as a limited being. Thus this attainment is the attainment of what is already attained.