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VIVEKACUDAMANI
it (the unreal), as then the svarupananda, the bliss of self realisation had not been attained. Now, however, to one who has known (realised) his ātman, as everything else is understood to be mithyā, there is no occasion for any action at all. Thus the fruit of knowledge is withdrawal from the asat, from what is not real.
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That withdrawal arises also because there is no impulse to action. By the word anicchoḥ in the śloka supreme satisfaction is conveyed.
अज्ञानहृदयग्रन्थेः विनाशो यद्यशेषतः ।
afrostfaga: fang ugaì: ahtevi zaa: 11828 11
ajñānahrdayagranther vianaśo yadyaseṣataḥ anicchor viduṣaḥ kinnu pravṛtteḥ kāraṇam svataḥ 11
When the knot of ajñāna in the heart has been completely cut off, what can induce the wise man to act who has no desire of his own to satisfy?
The knot of the heart is wrought by ajñāna. It is the result of the super-imposition leading to (wrong) identification of the sākṣi-caitanya in the buddhi. When, by the akhaṇḍākāra-vṛtti of the mind, the ajñāna which is the cause of that knot is destroyed from its roots including the vāsanās, then what can be the impuls to action to a wise man who has no desires? For, everywhere, desire is the cause of action. When that does not exist, there can be no action. For, it is said: without thought of a benefit even a fool does not embark on an action. Hence is the desire for mokşa included among the sadhanacatuṣṭaya (the fourfold means to liberation). Desire is a quality of the antaḥkarana; vide the śruti: kāmas sankalpo vicikitsa śraddha aśraddha dhṛtir adhṛtir hrir dhir bhir ityetat sarvam mana eva (Brh.). "Desire, purpose, doubt, faith, lack of faith, courage, absence of courage, bashfulness, intelligence and fear are all only qualities of the mind."
The desire of the mind for external objects is due to non-realisation of the blissful atman. Due to perception of defects in the external objects and his desire for mukti, the wise man is drawn to śāstraic pursuits through śravana, manana and nididhyasana in respect of the atman which is of the nature of supreme bliss. There is no more any desire when the atman has been realised; for the objective has been achieved. Even during inquiry, external desires do not at all exist as the supreme means of vairagya has been prac
