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VIVEKACUDAMANI
etc., it is conveyed that after freedom from fear for one subject to it has been vouchsafed, next upadeśa should be given consistent with qualification to receive it.
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vidvān the eminent knower of Brahman; the preceptor. upasattimiyuşe: who has approached the guru in due form. mumukṣave: to him who longs for release.
sādhu yathoktakarine: to him who observes, the prescribed austerities. By this is conveyed that śisya should be a siṣṭa, one qualified to be instructed. For, it is said: navirato duścaritāt nāśānto nāsamahitaḥ nāśāntamānaso vapi prajñānenainamāpnuyāt (Katha): "Not by mere prajñā intelligence, can this be obtained by one who does not desist from bad conduct, who is not good, who has not controlled the mind." The idea is that the guru should make sure that the śisya has learnt the śrutis (that he is a śrotriya), that he is free from sin, that he has no desires except the desire for mokṣa.
praśāntacittaya: to him who has firmly set his mind on his goal detaching himself from all objects of sense-pleasure from the body to the (lower) Brahman.
samanvitāya: to him who has controlled his external senses. By this is stated the quality of being an adhikarin, possessing the six virtues beginning with śama.
tasmai: to him who has this assemblage of virtues, namely vairagya etc.
To such a person only who has no earthly desire, and who has all these qualities, tattvopadeśa should be made out of compassion, out of desire to remove his duḥkha. For one who has achieved this desire, there is no other desire. In tattvopadeśam kṛpayaiva kuryat, eva may go with tattvopadeśam or with kṛpaya. When the adhikarin appears before a guru, the latter should not be indifferent. For, if the instruction of Brahmavidyā is given to a fit and proper person, it makes for general welfare. When the apt śisya is taught thus, he in turn teaches to a proper adhikarin and so on continuously a succession of gurus and śisyas dedicated to Brahmavidya which annuls the avidya which is the cause of all misery is ensured. In addition, the upadeśa brings about the liberation of one's own śisya. The catechetical form of the treatise is intended to facilitate the easy comprehension of the truth. That is why the śrutis adopt the anecdotal form in several places. By that it is easy for us to
