ācāryopāsanaṁ - reverential expression / approach towards teacher who is teaching knowledge for moksa. It is usually expressed through serving the teacher. It is not just to ease the daily chore of the teacher, but also helps us develop śraddha and bhakti towards teacher and śāstra. The meaning of ācārya is one who understands, and makes others understand, therefore he/she is not any regular teacher who teaches any knowledge, but a teacher of ātmā-jñānam. No matter how one masters over a certain knowledge, the understanding will not be total, since that particular knowledge is not one self. Only the knowledge of the self can be owned up totally by one self. Hence most suitable person to call ācārya is the teacher of ātmā-jñānam.
śaucaṁ - external and internal cleanliness / purity. External cleanliness begins with the external environment, dwelling place, physical body, clothes, etc. Internal cleanliness is removal of anger, greed, selfishness, hatred, jealousy, etc. How? By the life of karma-yoga, so one's likes and dislikes is neutralised, then there is no reason for these negative emotions to come. Another way is through prayer. sthairyam - steadiness in commitment to the pursuit of moksa, by analysing varieties of purusārtha - goals of life, and arrived at a well-ascertained conclusion that moksa is the only thing I want.
ātmavinigrahaḥ - self mastery over one's own body, mind, sense, complex. It always started from not taking activities which are not conducive for spiritual pursuit and restraining our sense organs. Discipline is a very important key for the success of this virtue.
indriyārtheṣu vairāgyam anahaṅkāra eva ca | janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||13.8||
...dispassion towards the sense objects, absence of pride and seeing clearly the defects of pain in birth, death, old age and disease...
vairāgyam - condition in which longing has gone away. Through analysis of what is important in life, and gain understanding that leads to maturity in behaviour and a natural dispassion towards sense pursuits, then vairāgyam is possible. Since one has understood properly that no object is going to solve the problem, then longing also goes away. It doesn't mean one gives up things by force or because of difficulties of life, but vairāgya is an objectivity that arises from a proper inquiry and not to superimpose a value upon a thing which it does not have. This objectivity with reference to indriyārtheṣu - sense objects, both seen (here) and unseen (here after).
anahaṅkāra - absence of pride. Pride will not be there when one understands the source of all things we proud of, is Īśvara alone. A very simple believer will say that God is the giver. That appreciation becomes more informed until one understands that God is Brahman who manifested into the entire world, including me. When one understands this, there is no scope for pride to exist.
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam - seeing again and again very clearly that there is defect in the form of sorrow in birth, death, old age and disease. Because of it, the desire for moksa becomes more predominant.
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