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He who has destroyed the shark called 'sense objects' with the sword of mature dispassion crosses the ocean of samsara unobstructed. (80)
Continuing the idea, it is said here that he alone, who has destroyed the shark of desire lurking in the ocean of samsara, can safely cross to the other shore. In order to kill the enemy we have no other instrument save the sword of discriminative knowledge.
Suviraktyasina; powerful vairagya
what is the powerful vairagya? I do not want to hold on to anything in the world for the sake of my security and happiness. If I will be around them; it may be giving security to them; I may give them security; that is different thing; I may love them; that is different thing; but I do not want to take anything from them; the moment I hold on to anything; I am in trouble.
Either hold on to yourselves or next option is hold on to God; other than God or yourselves, holding on to anything else, is risky. And not taking that risk is called suvirakty. suvirakty asi; asi here means sword or knife.
Visayakhya grahaha ataha; the crocodile of viṣaya. So here visaya should be taken as visaya asa. The crocodile called visa asa should hataha; be destroyed, if you want to be strong; if you want to avoid risk; if you want to be independent psychologically, it should be destroyed. And ena; whoever accomplishes this, whichever person accomplishes this; this means what?
The destruction of viṣaya asa by the sword of vairagya; whoever accomplishes, saha param gacchati. He alone can cross over; he alone can reach the shore; param means shore. Of what? bhavambhodheḥ- Bhava means samsara; ambodihi means sāgara; he alone can reach the shore of samsara.
That means he alone can attain moksha . How, pratyuhavarjitaḥ; without any obstacle. pratyuhaha means pratibandah; vignaha is called pratyuḥ varjithah; without any obstacle; he alone can attain mōkṣa.
With viveka alone can we end our desires. Desires can come and sabotage our happiness only when the discriminative faculties in us have, as it were, gone to sleep. So long as the pure intellect is awake, the whims and fancies of the mind cannot emerge to loot and plunder the peace of the inner kingdom.
Only in the darkness of the bosom, when the illuminating intellect has disappeared behind the cloud of ignorance, can the temptations and desires of the heart walk out of their hideouts to steal the wealth of peace and tranquility which the individual enjoys.
Once in the grasp of these minions of the moon, the person identifying with desires gets choked and drowned in the stormy sea of plurality.
To live intelligently with discriminative analysis, ever conscious of the fallacies in each thought and not getting victimised by fanciful desires, is to live in viveka. Where viveka is steady, the desires, however strong they be, will not dare to attack.
So if we ultimately see all these verses are only commentary upon the word vairāgya; which is one of the sadhana catuṣṭaya sampatti .
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