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VIVEKACŪDAMANI
elsewhere (in heaven). Then it is clear (that following this are) possession of the six virtues commencing with cama, and (lastly comes) the desire for release.
Each of these virtues after viveka follows from its preceding one in consecution. What precedes is the ground of what succeeds. It is only he who knows, this is eternal; this is transient' that will withdraw his mind from what is transient. Because vairāgya cannot be secured in the absence of discrimination between the eternal and the transient, viveka is said to be the cause of vairāgya.
It is only a person who has vairāgya that can acquire santi (mind-control) and dānti (sense-control) which arise from controlling respectively the internal and the external organs. Moreover, dānti external sense-control (bahirindriyanirodha) can be effected only when there is control of the mind (the antarindriya or antahkarana); for, if they have no connection with the mind, the other sense organs cannot execute anything. To the question, if upon achieving sama, dama is automatically effected, why should it be included specifically among sādhanas, it is replied that as stated in the Gītā: indriyāņi pramāthīni haranti prasabham manaḥ; "the sense-organs going astray forcefully draw the mind", if the external senses are not held in check, mind-control cannot be perfectly established.
samnyāsa signified by uparati (withdrawal) will mark only him who has acquired mastery over his internal and external organs: Such a samnyāsin alone can have titikşā which is the ability to endure without concern the dualities like cold and heat. As his mind will not be distracted by anything outside of him, he alone can be said to have samadhi or concentration which is characterised by unswerving establishment in the thought of Brahman. In one thus qualified alone will arise sraddhā or faith in the teaching of the guru and of Vedānta that Brahman alone is real and that the jagat (the material world) is mithyā. Thus it is clear that in the series beginning with sama, what succeeds depends on what precedes. A person so perfectly qualified as thus will not desire anything except release. He does not brook any delay respecting it. He is characterised by superlatively earnest desire for liberation (tīvramumukṣutva). Hence the reference to 'in the beginning nityanitya etc.'
As vairāgya is mentioned after viveka, in accordance with the rule 'taduditassa hi yo yadanantaraḥ', what precedes is the cause of
