For Liberation, first comes extreme detachment from finite objects of sensual satisfaction. Then follow calmness, self-control, forbearance and complete renunciation of all selfish actions. (69)
This is a text which not only expounds Vedanta but is also full of practical instructions to a real seeker who wishes to be fully established on the path of spirituality and maintain his progress in his programme of self-development.
Any true seeker will be impatient, not only to understand the nature of Liberation but also to get a detailed discussion on the specific cause and conditions under which final Liberation from the pains of mortality and the sorrows of finitude can be had. Here the Acharya enumerates the conditions of the mind in which the true wisdom can blaze forth.
In this sloka, Sankara emphasises the acquisition of the four-fold qualifications as the first stage, because to pursue moksha, one should have a value for moksha .
The first goal is discovering that the moksha is the only goal; once you have discovered that fact, the next goal is moksha; therefore knowing the importance of moksha is the first goal; then pursuit of moksha is the next goal.
Among the four fold qualifications, the capacity to be completely detached from the craving for things known to be finite and perishable is considered most important.
A discriminative intellect (viveka) can grow and fulfil itself only when there is full detachment (vairagya). Without developing sufficient disinterest in the acquisition, possession and enjoyment of the sense objects of the world, we cannot enter the portals of true wisdom.
When we become acutely conscious of the finite and impermanent nature of the world of objects, our minds, which are always a thirst for stability, continuity and perfection, will immediately be repelled from their usual playgrounds, the by-lanes of sensuousness, where we spend a large amount of our vital energy every day.
Even though you are a gr̥ahastha, even though lot of duties are there; if you remove all your other actions, you are as good as a sanyasi.
Tatva Bodhaḥ says: "svadharma anushtanam eva uparathi."
And in Gita also Bhagavān says "Anastritha karma phalam karyam karma karothiyaḥ, sa sanyāsi cha yōgi cha, na niraghnir nacha kriyaḥ".
So a grhastha is also a sanyasi, if he is able to allocate time for spiritual pursuit . And, such a sanyasa is called uparathi.
Then some more qualifications Sankara said before;. samo, dama; uparama thithiksha; sraddha and samadhanam; and later mumukshatvam; all of them he enumerated before; that we have to remember in this context. In short, sadhana chatustayam acquisition.
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