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i Devotion:

艢补峁僰补谤补 defines worship (耻辫腻蝉补苍腻) as approaching the deity (upa) and sitting (腻蝉补苍补) before Him with unceasing meditation of reflection on it. He accepts that those, who worship qualifies Brahman or 滨艣惫补谤补, are short witted and by sincere devotion, they attain Brahmaloka. His grace gives his devotee the power to acquire the knowledge of the unqualified Brahman. Thus devotion according to him, can bestow gradual release. But knowledge brings out immediate release (sadyamukti). So devotion is inferior to knowledge. But at the same time, 艣amkara recognizes the importance of devotion as contributory to 肠颈迟迟补艣耻诲诲丑颈 (purification of mind). He asserts that a worshipper (an easily, free his mind from desires, passions and the likes through the devotion of 滨艣惫补谤补.

ii Action of Work:

Like devotion, action is also given a secondary place in the attainment of 箩墨惫补苍尘耻办迟颈. 艢补峁卥补谤补 criticizes the view of 惭颈尘腻尘蝉补办补蝉 that 尘辞办峁�a can be attained by due performance of nitya and naimittika karmas and refraining from 办腻尘测补 and ni峁�iddha karmas. He says that the direct road to liberation 箩帽腻苍补 and not karma. Involvement in action is due to 补诲丑测腻蝉补 which is a condition of bondage and not of release. All that karma can do, is to bring about the purification of mind (citta-艣耻诲诲丑颈). He observes: 鈥渁ll karma and knowledge (relating to rituals), when well observe by the one who is free from desires but longs to gain release, makes for the purification of the mind鈥�. Thus, karma, according to 艢补峁僰补谤补, is the remote cause of the rise of the desire to acquire the self-knowledge.

iii Yoga:

艢补峁僰补谤补 recognizes Yoga as internal means for the attainment of 箩墨惫补苍尘耻办迟颈. When all hindrances are removed by spiritual discipline, the following internal means should be practised for emergence of the immediate knowledge of Brahman. They are: mind-control, sense-control, endurance, withdrawal of the external sense organs from their objects, faith (in the preceptor) and concentration. In his 鈥�础辫补谤辞办艣腻苍耻产丑耻迟颈鈥�, he mentions fifteen acts as subsidiary to trance. These are: sense control (yama), observance of mortal rules (niyama), renunciation (迟测腻驳补), silence (mauna), space (诲别艣补) time (办腻濒补) posture (腻蝉补苍补), fixation on origin (mulabandha) bodily equipoise (诲别丑补蝉腻尘测补) fixed vision (诲峁沰蝉迟丑颈迟颈), breath control (辫谤腻迟腻测腻尘补) abstention (辫谤补迟测腻丑腻谤补), fixation (诲丑腻谤补峁嚹�), meditation (诲丑测腻苍补) and trance (蝉补尘腻诲丑颈).

iv Knowledge as the Principal Means:

Knowledge is the sole means of attaining Brahmanhood. It is this knowledge which destroys 补惫颈诲测腻 and sublates the duality of the 箩墨惫补 and Brahman. It is due to ignorance that 箩墨惫补 wonders in this painful 蝉补峁僺腻谤补 and when he comes to recognize his self, he is liberated.

v 闯墨惫补苍尘耻办迟颈 and Pr膩rabdha Karma:

The karmas, which have begun yielding fruits, continue after the attainment of knowledge. These are exhausted by experience (bhoga) only. 艢补峁卥补谤补 clings to this view in his commentary on the 叠谤补丑尘补蝉奴迟谤补. But in the 补辫补谤辞办峁Ｄ乶耻产丑耻迟颈, he points out that 辫谤腻谤补产丑诲补, in the ultimate sense does not stand any more for a liberated saint. He says that the karmas, done in the past life are called 辫谤腻谤补产诲丑补, but that very past life is not possible in the case of the man, who has realized the identity with the self. So his 辫谤腻谤补产诲丑补 (responsible for the past life) is also not there. When knowledge dawns the diversity or manifoldness of the world, which is superimposed on Brahman, vanishes. This body is also a plurality or diversity when the 辫谤补辫补帽肠补 itself is sublated, where is the existence of 辫谤腻谤补产诲丑补? In his commentary on the 叠谤补丑尘补蝉奴迟谤补 (I.1.4), he says that a wise one has no body: 鈥楤eing endowed with a body is due to illusory knowledge. Therefore, it is established that for the wise there is not body even while living. For the one who has Brahman knowledge there is no subjection to transmigration.

vi Character and Conduct of a 闯墨惫补苍尘耻办迟补:

The authorship of the 痴颈惫别办补肠奴岣嵞乵补峁噄 is attributed to 艢补峁僰补谤补. Here he expounds the character and conduct of a liberated man. A 箩墨惫补nmukta is the same in all the circumstances, whether he is worshipped by good people or pained by the wicked. He sees no difference between the 辫谤补迟测补驳腻迟尘补苍 (logos) and Brahman as also between Brahman and the Universe. He is devoid of the feeling of 鈥淚鈥� (in regard to the body and organs) 鈥淭hy鈥� or 鈥淭hine鈥� (in regard to other subjects), because he regards everyone and everything, in this world, as equal. He is desireless, he has cut the root of all sorrow and suffering. 艢补峁僰补谤补 admits the path of karma鈥�蝉补苍测腻蝉补 and thinks that after the attainment of realization, a 箩墨 vanmukta is not bound to work even without the sense of egoist, because he is under no obligation and injunction. The possibility of karma yoga in the case of a 箩墨 vanmukta is ruled out by 艢补峁僰补谤补. He says: In case of the knower of the self. Karmayoga is not possible even in dream, since it is based on erroneous knowledge.

From the above survey we come to a conclusion that 艢补峁僰补谤补, wholeheartedly, accepts the concept of 箩墨 vanmukti. He proves it logically and also on the basis of living experience of saints and sages who have attainment beatitude in life.