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VIVEKACUDAMANI
smczunt afgecunt faceaeda youà 1 त्यजत्यन्तर्बहिस्सङ्गं विरक्तस्तु मुमुक्षया ।। ३७३ ।। afgeg faqûtein: aurarganfafa: 1
facem ga nemifa zuei agfor fafosa: 11 398 11 antastyāgo bahistyāgo viraktasyaiva yujyate. tyajatyantarbahissangam viraktastu mumukṣayā || bahistu visayaissangaḥ tathāntarahamādibhiḥ | virakta eva saknoti tyaktum brahmani nişṭhitaḥ ||
To the man of detachment pertain both internal detachment and external detachment. For the sake of getting mokşa, the detached person gives up both internal and external attachments.
The detached one alone firmly established in Brahman is able to give up external attachment to sense-objects and likewise internal attachment to ahamkāra etc.
The renunciation of all that is internal and external which are the anatman is possible only for the detached person. The reason for it is that he alone, prompted by the desire for mokṣa, gives up everything internal and external. That is, he does not develop the sense of the 'I' and the 'mine'.
This attachment is distinguished into internal and external. The external is the attachment to the sense-objects, sons etc., sound etc. The internal is identification with the 'I' etc., i.e., including the body, the manas and the buddhi. This identification with these is unreal. Both these detachments are possible only for a virakta, for one who has no desires for them.
viraktastu: virakta eva: only a detached person; one who is always dwelling in Brahman without his mind straying anywhere else, i.e. 'tu' is used in sense of 'eva'.
tyaktum saknoti: is able to abandon.
The seed (source) of this giving up is said to be being established in Brahman (brahmani nişṭhitaḥ), having a mind which does not falter or stray away.
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In the matter of remaining as Brahman, understanding of one's true nature is said to be a cause like vairāgya.
