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VIVEKACUDAMANI
405
world mithyā,' is said to be of the form of discrimination between the eternal and the transient (brahma satyam jaganmithyetyevamrūpo viniścayah, so'yam nityānityavastuvivekaḥ samudāhrtah). This which was a matter of indirect knowledge previously (paroksajñāna) acquires directness after inquiry. Similarly, by the Gītā text: raso'pyasya param drșțvā nivartate: "On seeing the Supreme, his taste too ceases”, desire for sense-objects does not remain even as a tendency. Hence, vairāgya of the form of absolute absence of desire for objects is established in its fullness. Therefore, if, when inquiry is made by steadying the mind in practice of vairāgya, bodha which must necessarily arise does not arise, then it must be concluded that the means, namely vairāgya, is not complete. Hence, for its stabilisation, endeavour must be made. Thus, upon the direct realisation of the ātman arising from the knowledge of the Upanisadic texts, or when the direct knowledge free from doubt or wrong ideas arises, uparati becomes the fruit of that bodha. Even after this knowledge has been acquired, if the withdrawal of the mind from the external objects is absent, it must be understood that the mind has not acquired firm knowledge. The reason for this is the incompleteness of vairāgya. If vairāgya is not complete, and if the conviction about the truth of the ātman is not firm, what then is the distinctive feature of those who have acquired vidyā? How will there be abstinence from sense-pleasure for those who have knowledge? Of an abstinent mind, peace from experience of the bliss of the ātman and remaining inactive—these alone are the fruits. For, it has been said: jñānāmtena trptasya kytakrtyasya yoginaḥ naivāsti kincit kartavyam asti cenna sa tattvavit 11 : "For the yogin who is satisfied (who has deeply drunk) the nectar of jñāna and who has achieved his purpose, there is nothing to be done; if there is, then he is not a knower of the Truth," If the succeeding things do not arise, it means that the preceding things have been infructuous (yadyuttarottarābhāvah pūrvapūrvam tu nişphalam). So until the determined effect of each is attained, it means that the practice of the respective preceding means is not complete. That knowing this, the aspirant should endeavour properly is conveyed for the perfection of the means.
421
The fruit of Brahmavidyā is conveyed. निवृत्तिः परमा तृप्तिः आनन्दोऽनुपमः स्वतः । दृष्टदुःखेष्वनुद्वेगः विद्यायाः प्रस्तुतं फलम् ॥४२१ ॥
