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VIVEKACUDAMAŅI
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about (receive instruction in and obtain knowledge of) Vedantic texts after taking samnyāsa. So vidvattvam here means mediated knowledge (of Brahman) obtained by listening to the upadeśa on the Vedāntic texts after ordination as a samnyāsin.
The next requisite for final liberation is ātmānātmavivecanam, discrimination between the ātman (the self) and whatever is not the ātman. This will be explained clearly in the course of this work. By that (i.e., by vivecanam) is stated mananam or deep reflection on the distinction of the ātman and the non-ātman. This reflection is to produce firm conviction of the truth of the śrutis supported by proper reasoning. By constantly meditating on the import of śruti, one gets rid of all doubts and one avoids wrong understanding of the meaning.
Then comes svanubhavaḥ. By this is meant direct realisation of Brahma preceded by nididhyāsana (constant meditation on the upadeśa of the Guru). Hence it is called svanubhava i.e., su-anubhava, proper and perfect anubhava. For the anubhava or the expérience that springs from hearing and reflection in the absence of nididhyāsana which removes wrong apprehension will not be perfect. It is not characterised by saușthavam. By this are conveyed the four-fold steps for spiritual wisdom, namely, śubhecchā (the longing for release preceded by vairāgya or detachment), vicāraņā (listening to and reflection on the upadeśa of the guru which takes the form of ascertaining the meaning of the words of the śruti in accord with the criteria for determining their import: tātparyalingasahakaranavākyārthanirdhāraṇam śravanam), tanumānasā (having a light mind unaffected by sense-objects), and sattvāpatti (being mentally established in the Supreme Reality or the Sadvastu).
That these must be further accompanied by non-attachment (asaṁsaktiḥ), the state of absence of awareness of things internal or external, (padārthābhāvanā), and remaining steadfast in one's natural self (turyagā) is indicated by the last item in the series which is brahmātmanā samsthitih, being firmly established in Brahman, which means. liberation.4a Samsthiti (being firmly established) indicates su-anubhava which is concomitant of the destruction of tendencies and impulsions and the liquidation of the (outgoing) mind. By this is also implied that the states of sämipya (being in
4 This is known as paroksajñāna as distinguished from immediate knowledge of Brahman synonymous with its realisation which is called aparokşajñāna.
4a Vide on the subject of these steps or bhumikas the extract from Sri Vidyaranyasvāmin's Jivanmuktiviveka at the end.