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VIVEKACŪDAMANI
non-attachment and knowledge. By that is to be understood that they are both equally means to mokṣa.
404
Earlier, in respect of vairagya, it was said: etad dvaramajasramuktiyuvateḥ: (sl. 377). "This is the entrance for the perpetual state of mukti". Yet, it was also said in the latter half of the śloka: sarvatraspṛhayā sadātmani kuru prajñām nijaśreyase: "Turn your mind to the Real that is the atman by non-desire everywhere for your spiritual benefit". This does not show clearly the cause and effect relation between vairagya and knowledge. Therefore, it is made clear that though, amidst the means for liberation, namely, viveka (discrimination), vairāgya (non-attachment), śamādiṣaṭka (the six disciplines beginning with śama) and mumukṣutva (the desire for liberation), vairagya and uparati (withdrawal from senses) are included, yet, as those means are internal in nature it may be that they are not strongly marked at the time of inquiry (into Brahman). They would acquire excellence by the adoption of the means to jñāna like śravana and manana (hearing the words of the guru and thinking about them). Hence it has been said: bāhyānālambanam vṛtteḥ eşo'paratiruttamā: "Non-attachment to externals is the pre-eminent condition of uparati." In the stage of inquiry, without nididhyāsana it will not be possible to get over wrong ideas (viparītabhāvanā). Hence, it will be impossible to secure bāhyānālambanatva, the state of non-attachment to external objects. Yet, it must be said that the mental state secures the capacity to inquire by non-attachment to sense-objects like sound etc.
Now, however, preceded by the elimination of the five sheaths, when one's own direct experience has been secured by nididhyāsana, the non-liability to be attracted by things which are the anatman can be effectively declared. That is why it is said that uparati (abstinence) is the fruit of bodha (knowledge). Previously in the midst of the six disciplines beginning with śama, uparati was said to be the effect of sama and dama. This is a preliminary state of uparati. It is only after the superior type of uparati as aforesaid has been attained that the śama defined as 'svalakṣye niyatavasthā manasaśśama ucyate: "The state of mind, not sliding from its goal is called sama" that is described as santi in the expression: svānandanubhavacchantireṣaivoparateḥ phalam: "This santi alone that arises from one's own experience of bliss is the fruit of uparati." This means the sadhanas that had been acquired previously by one's effort and by listening to the words of good persons who are concerned in one's welfare, attain excellence by inquiry and they become broadened and deepened. So too, the truth: 'Brahman is the Real, the
