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VIVEKACŪDAMANI
known as lālaņam. Similarly, here samādhāna is not giving free rein to the mind to stray as it pleases. That is why Śrī Bhagavatpäda says : na tu cittasya lālanam. The following ślokas of the Yoga Vāsiştha are relevant here:
śubhāśubhābhyām mārgābhyām vahanti vāsanāsariti pauruşeņa prayatnena yojanīyā śubhe pathi 11 aśubheșu samāviştam śubheșvevāvatārayet svamanaḥ puruşārthena balena balinām vara 'll aśubhāccālitam yāti śubham tasmādapītarat jantościttam tu śiśuvat tasmättaccālayet balāt 11 samatāsāntvanenāśu na drāgiti sanaissanaiḥ
pauruşeņa prayatnena lālayet cittabālakam 11 "The river of latent impressions (vāsanās) carries a man along the good and evil paths. They all have to be turned to good paths by special manly effort. What inclines to the evil must be directed to the good. The mind of a creature (here, man) is that of a baby. It must be forcibly directed to the good. This should be done gradually by the method of sama, not precipitately. The mind of a creature is like that of a child and so, it must be coaxed with manly effort."
Thus, according to the Yoga Väsiştha coaxing and causing to act are pre-conditioning means to steadying the mind by sama etc., not in the state of concentration which is fructification of the process. For, when that is attained, even without further effort, by the endeavour put forth when sama was acquired, by the wearing out of the outgoing tendencies, it is possible to shift the mind's attention on the nirguna from the saguna Brahman.
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The next śloka shows that mumukṣutva, the intense yearning for release will accrue only to him who has obtained this kind of samādhāna, not to any other.
अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान् । स्वस्वरूपावबोधन मोक्तुमिच्छा मुमुक्षुता ॥२८॥ ahaňkārādidehāntān bandhān ajñānakalpitan svasvarūpāvabodhena moktumicchā mumukṣutā lll
Mumuksuta is the desire to free the mind from the bonds extending from the ahamkāra to the body created by ajñāna, by means of knowledge of one's real nature.