10)
sa.nnyasya sarvakarmaaNi bhavabandhavimuktaye .
yatyataaM paNDitairdhiirairaatmaabhyaasa upasthitaiH
For release from the bonds of samsAra, let the wise brave ones strive with unceasing cultivation of the knowledge of their Atman having renounced all karmas.
(This verse is a sort of elaboration of verse 9 where Sri bhagavatpAda deals with the characteristics of being a yogArudha, and in this verse deals with the means to attain the state of samyagdarshananisthA, namely
sravana, manana, and nididhyAsana which must be practiced after one has adopted the samnyAsa-Ashrama.)
sarvakarmAni samnyasya means completely giving up all karmas mentioned in the karma kAnda of the Vedas (that is the desire for the fruits of the karma and also the karma itself is to be given up).
bhavabandhavimuktaye: to be firmly established in samyagdarshana which is the meas for the disentanglement from samsAra.
panditaih: by those who have acquired paroksajn~ana i.e, knowlegde from the sacred books and from a teacher about the nature of the Atman.
dhIraih: : by those whose mind is under control. Vide the sruti:
'parAn~ci khAni vyatrnat svayambhuh tasmAt parAn pasyati nAntarAtman |
kascit dhIrah pratyagAtmAnamaiksat Avrttacaksuramrtatvamicchan ||' (Katha)
"Brahma created the sense organs so as to go out. Hence a man sees only outward without training his eyes towards the antarAtman. A rare dhIra, desiring immortality, turning his eyes inward, saw the antarAtman, in the inner most recess of himself."
A person is called dhIrah because he controls his 'dhIh' (the buddhi). When in midst of the sthula and the suukshma, and one controls the buddhi, the
control of the other sense organs is self evident. By this is implied that one must be endowed with sAnti (mind control) and other virtues (like sense
control, detachment and enduring of opposites without extraneous aids, and faith). Hence in respect of AtmAbhyAsa or practice of mind-control, Sri VidyAranya SvAmin has enumerated the
following as the means: (Always) Thinking about it, speaking about it, conveying it to each other, being intent on it only is said by the wise to be the mark of BrahmAbhyAsa. (Panchadasi)
This means that without involvement in any other activity, the words of the upanishads should be carefully listened to when taught by a competent teacher, their meaning should be meditated on and the same
should be expounded to others. Ideas contrary to the nature should not clud the understanding and there must be a continuous flow of accordant ideas. Such a mental process is called by the wise as nididhyAsana. By this
single minded process, giving up all external stimuli, absolute detachment is attained by a person.