28)
aha.nkaaraadidehaantaan.h bandhaanaGYaanakalpitaan.h .
svasvaruupaavabodhena moktumichchhaa mumukshutaa ..
MumukshutA is the desire to free the mind from the bonds extending from the ahankaara to the body created by ajn~aana, by means of knowledge of one's real nature.
ahankaara may be understood in two senses. Either it is the reflection of the antahkarana in the body composed of the eyes etc., producing the ego sense (aham iti abhimaanah). Thus the ahankaara is the reflection of the
caitanya (intelligence) in the mind (vide sloka 105 - to come later). Or ahankaara may refer to the jIva who is the enjoyer of the aanandamayakosa. This is to be traced to Sri Bhagavatpaada's work SvAtmanirUpana:
"The jIva speaks of himself as being happy by enjoying a bit of happiness in the state of dreamless sleep. In that condition he is in the aandamayakosa.
That is the ahankaara. How can that ahankaara be the aatma?". Even that is the product of ajn~aana. They are all secondary as they are the products of mental activity.
Hence, the bonds beginning with aanandamaya and including the vijn~aanamaya, manomaya, prAnamaya and annamayakosas which make one confuse the aatman with them should all be broken asunder by perfect
knowledge of one's real nature with such efficiency that the sense of aatman will never more attach to them. The desire to thus get rid of such bonds is mumukshutaa.
28)
mandamadhyamaruupaapi vairaagyeNa shamaadinaa .
prasaadena guroH seyaM pravR^iddhaa suuyate phalam.h ..
Even though it is inferior and middling, if this mumuksutA grows into the well-developed state by the detachment and control of the mind etc., and with the grace of the guru, it bears fruit.
Having defined mumukshutva in the previous verse, the BhagavatpAda now classifies it into three: viz. the inferior (manda), the middling (madhyama) and the well developed (pravrddha). Even though moksa is known
to be of the nature of eternal bliss, this yearning for it is difficult to obtain for persons whose antahkarana is filled with the residual impressions of samsara. The mere desire that arises when lisentening to
expositions of Vedanta is sterile of any effect. This is inferior. When by reason of t he discrimination that he obtains while devoutly listening to the texts of the scriptures, a
man ses the futility of the sense objects of samsara, obtains detachment from them, gives up all karmas in the prescribed fashion and approaches a guru for earnes t inquiry, a
mumukshutA arises while listening to the spiritual texts. But even this is only temporary, and is hence only middling. When uncompromising detachment arises in the mind which comes to a state of
being at peace, and the guru too showers him with His grace that he should cross the ocean of samsara, then the man desires nothing other than moksha. he suffers no delay thereafter.