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VIVEKACŪDAMANI
403
This is the result that accrues to the yogin who has attained perfection and is a jīvanmukta. It is the permanent enjoyment of bliss in his mind both internally and externally.
This is the fruit that accrues to that yogin who adopting the preliminary means of sādhanacatuştaya, approaches a guru, listens to the Vedānta-texts from his lips, reflects and meditates on them with concentration and translates them into facts of his own experience, and, who by reason of his mind being anchored in the Paramātman is a jivanmukta, that is, one who is free of connection with every upādhi. The fruit is the enjoyment of bliss both outside and inside in the ātman, i.e., the antahkarana. Even when the yogin comes to the vyutthāna daśā, i.e., when he relapses into world-consciousness from his samādhic state, there is no eclipse of his joy; for the akhandākāra-vịtti of his mind has destroyed the concealment of the ātman. Hence, he experiences joy externally also. Others too, when they see him are able to infer from his smiling and plea. sant countenance etc., that he experiences plenary bliss. The uninterrupted joy of mokşa which is a state of the destruction of avidyā becomes possible of perception by others due to these marks of a jivanmukta's countenance.
420 In this matter, if the especial effect of the several means are known either directly or in succession, the seeker of liberation . (mumuksu) will be able to attain perfection in a full measure. For that purpose, the fruits of vairāgya (detachment), bodha (knowledge) and uparati (abstinence) are given in that order.
वैराग्यस्य फलं बोधः बोधस्योपरतिः फलम् ।
स्वानन्दानुभवात् शान्तिरेषैवोपरतेः फलम् ॥४२०॥ vairāgyasya phalam bodhaḥ bodhasyoparatiḥ phalam svānandānubhavāt śāntir eşaivoparateḥ phalam 11
The fruit of detachment is knowledge; of knowledge abstinence (from sense-pleasure) is the fruit. That leads to the experience of the bliss of the true self which, in turn, leads to peace.
Śri Bhagavatpāda said earlier: vairāgyānna param sukhasya janakam paśyāmi vaśyātmanaḥ, taccecchuddhatarātmabodhasahitam svārājyasamrāyadhuk (sl. 377), that ascending the topmost floor of mukti does not accrue by any other means than vairāgya and bodha,
