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VIVEKACŪĻĀMANI
So, by the word dhyāna is signified realisation by continuous reflection. Or, it may mean dhyana on the Sagunabrahman which wards off all hindrances to getting jñāna. In either case, there is the ground of yoga of the form of control of the mental activities.
Or, yoga may be understood in the sense of what unites, or makes for union by realisation of the atman. The expression bhaktidhyanayogān in the sloka may be taken to mean: bhaktiścāsau yogaśca, and dhyanam casau yogaśca, i.e., 'bhaktiyoga and dhyānayoga.
mukteḥ
for the annulment of bondage.
vakti sakṣāt śrutergiḥ21 The Kaivalyopanisad says: śraddhabhaktidhyanayogad avehi: "Know by śraddha, bhakti, dhyāna and
yoga."
Or, it may mean that these are direct means to jñāna which is the cause of liberation.
tisthatyamusya: That person who stands established in śraddha, bhakti and dhyāna yogas, i.e., who is śraddhāļuḥ, bhaktimān, dhyātā and yogi. By the word amuşya is indicated that such an adhikarin is extremely rare.
To such a person surely arises release from the bondage of the body wrought by avidya whose source is ajñāna.
vā in yo va eteşveva in the last line of the śloka (split into yo vai eteşveva, etc.,) is intended to draw attention. It has also to be understood at the end of the śloka as conveying emphasis. saḥ is to be added at the end. eteşveva: in these only. The idea is that these are the only means, none else.
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Now the guru briefly instructs the śisya with reasons about the cause of samsara where it resides and the means of its removal.
अज्ञानयोगात्परमात्मनस्तव ह्यनात्मबन्धस्तत् एव संसृतिः ।
तयोविवेकोदितबोधवह्निः अज्ञानकार्यं प्रदहेत्समूलम् ॥ ४९ ॥
ajñānayogāt paramatmanastava
hyanātmabandhastata eva samsṛtiḥ
tayorvivekoditabodhavanhiḥ
ajñānakaryam pradahet samūlam ||
21 Śrutis are said to be of two kinds: säkṣät-śrutis and anumita-śrutis. The former are śruti texts found in the extant Upanisads; the latter are not so traceable, but inferred to pertain to an Upanisad.
