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means giving up of craving, aversion and all other instincts, which are extraneous to soul. Once a person has grasped the truth, giving up of wrongs automatically comes forth.
Vairägya: This means detachment. It denotes absence of attachment and resentment. Renouncement and detachment are mostly used together and they seem to be alike. The difference between the two is that detachment is a state of mind, while renouncement indicates the physical giving up.
These seven attributes are interrelated and can be developed one after another starting with compassion. One, who has compassion at heart, tries to maintain peace of mind. Peace can lead to equanimity, and that can give rise to forgiveness. When all these attributes are in place, one can think of resorting to truth. In other words, he tries to remain tuned to soul. For staying that way one has to give up all those aspects that go against the well being of soul. If he cannot give up some of them, he at least develops detachment for them. These attributes help in maintaining Self-awareness, and are indicative of being a liberation seeker. If one does not hold them, he is evidently not a liberation seeker. It is therefore said here that they are always present at the heart of a truth seeker.
Mohbhäv Kshay Hoy Jyän, Athavä Hoy Prashant; Te Kahie Jnäni Dashä, Bäki Kahie Bhränt.
The state, where the sense of attachment is either eradicated or is calmed down, is called the enlightened one; all else is delusion. (139)
Explanation & Discussion:
Throughout the present discussion we had the occasions to talk about the enlightened person and the enlightenment gained by his grace. The characteristics of true Guru given in stanza 10 would be helpful in identifying an enlightened person, but how does one make out whether he himself has gained enlightenment? This stanza gives a yardstick for that purpose. It states that enlightenment arises only when delusion is overcome. As discussed earlier, enlightenment is inherent in soul, but it has been overshadowed by the impact of delusion. If that delusion is removed, enlightenment becomes manifest.
Whether it is perception-related or character-related, delusion can be overcome by the process of destruction or by pacification. In either of the cases, the deluding Karma ceases to be operative and the enlightenment shines out.
