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NOTES: CHAPTER SEVEN 475 Play with Krsna [Princeton: Princeton University Press,
1985], p. 290, note 25; Paramahamsa Yogananda, Autobiography
of a Yogi [11th ed.; Los Angeles: Self-Realization
Fellowship Publishers, 1979], p. 460).
According to Vidy膩ra峁噛a's JIvanmuktiviveka, there
are four orders of renunciates (samny膩sins). The ku峁璱caka,
who resides in a secluded hermitage and the bah奴daka, who
wanders from place to place, have "sharp detachment, the
"firm resolve of the intellect not to have a child, wife, or
wealth in this life." The hamsa and the paramahamsa,
however, have a "sharper detachment," expressed in the
following terms: "For me the whole of this world, whirling
through the cycle of rebirths, shall never be." The hamsa
attains liberating knowledge in brahmaloka, but the
paramahansa in this very life. Paramahamsa is thus the
religious title of the highest order of samny膩sins (s.
Subrahmanya Sastri and T. R. Srinivasa Ayyangar, ed. and
trans., The J墨vanmuktiviveka of Vidy膩ra峁噛a [Adyar, Madras:
The Theosophical Publishing House, 1935], pp. 2, 176-178;
Kane, II, 938-942).
For Samkara's specification of the paramahamsa as
the ideal adhik膩rin, see chap. 2.5.5 and 2.5.8 (note 83).
The point of all this is, again, that the qualifications for
engaging in the study of Advaita are very high indeed (see
next note). Also worthy of contemplation is the fact that,
in the colophons of his works, Madhusudana consistently
identifies himself as a paramahamsaparivr膩jika.
XXX, below, and note 294 thereon.
See sec.
112s膩dhanaca峁璾峁�aya, the "four-fold means [to
knowledge]" consisting of: (1) discrimination between the
eternal and the non-eternal (nity膩nityavastuviveka); (2)
absence of desire for the enjoyment of the results of one's
actions both in this world and the next (ih膩mutraphala-
bhogavair膩gya); (3) the six endowments (samadam膩di-
sa峁璳asampati), namely, tranquillity (艣am膩), self-control
(dama), withdrawal (uparati) from the pursuit of sense
objects and the performance of prescribed rituals, patience
(titik峁Ｄ�), concentration (sam膩dh膩na), and faith (艣raddh膩);
and (4) the desire for liberation (mumuksutva). Possession
of the "four-fold means" is the most essential qualification
for the study of Ved膩nta. This subject is discussed at BS
3.4.27, which makes reference to BU 4.4.23. The Upani峁�ad
declares: "Therefore he who knows thus, having become
tranquil (s膩nta), self-controlled (d膩nta), withdrawn
(uparata), patient (titik峁�u), and concentrated (sam膩hita),
sees the Self in himself and sees all in the Self (tasmad
eva峁噕it, 艣膩nto d膩nto uparatas titik峁�u岣� sam膩hito bh奴tv膩,
atmany ev膩tm膩nam pasyati sarvam 膩tm膩nam pasyati). See BSSB
1.1.1 (Th I, 12), 3.4.27 (Th II, 309); Ved膩ntas膩ra 15-26,
(Nikhilananda, pp. 9-14); and chap. 2.5.5., above.