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VIVEKACODAMAŅI
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tised. As no desire exists for such a one, it must be said that the witness-consciousness too (sākşī) has no desire arising from the super-imposition of a (false) identity. Even the desire for (knowledge of) the ātman is there only so long as there is ajñāna of the ātman. When the ajñāna is destroyed, the super-imposition caused by the identification of the sentient with the insentient produced by it is also destroyed and there is complete withdrawal (from action). So, in all ways, there is nothing to induce activity externally or internally. Thus, the meaning of withdrawal from action is remaining in a state of actionlessness. This is the direct fruit of Brahmavidyā.
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When are vairāgya, bodha and uparati (detachment, awakening and abstinence) to be known as having arisen in full? The question is answered by the guru for the benefit of the pupil.
वासनानुदयो भोग्ये वैराग्यस्य परावधिः । अहंभावोदयाभावो बोधस्य परमावधिः ।
लीनवृत्तेरनुत्पत्तिः मर्यादोपरतेस्तु सा ॥४२५॥ vāsanānudayo bhogye vairāgyasya parāvadhiḥ | ahambhāvodayābhāvo bodhasya paramāvadhiḥ 11 Tīnavștter anutpattir maryādoparatestu sāll
The supreme limit of detachment is the non-springing of vāsanās in respect of enjoyable objects. The non-springing of the sense of the 'I' (in the things which are the anātman) is the extreme limit of bodha. The non-springing again of the modifications which have ceased is the extreme limit of uparati.
bhogye vāsanā-anudayaḥ: When there is absence of excitement even in their presence by sense-objects once experienced, that is the limit of detachment. Such a mind is dead to sense-objects. How will there be any attachment to them? Thus has been shown the ultimate in detachment.
ahambhāvasya udaya-abhāvaḥ: This may be explained in two ways. It may mean the cancellation of the sense of l' (aham) in the cognition 'I am Brahman': aham brahmāsmi, after the manner
