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Mcans of Self-Realization Srimad has defined vairāgya as non-attachment to possessions, family- members etc., and has also defined upaśama. He says that if one's passions like greed, ego, anger etc., are in the state of upaśama, they do not get aroused but remain subdued and subsided, even when things and events do not happen as one would want them to happen. The opposite of vairāgya and upašama is attachment and passions. They are turbulent, detrimental to the progress in realization and acquisition of ātma-jñāna. It need not be, however said that these passions (kaşāyas) are the products of ignorance. The ignorance is identifying material things including one's body with one's own self or soul. 109 To get rid of this identification, easy and perhaps the best way is to renounce the worldly things, relations etc.. But such renouncing is of little use if it is not coupled with internal renunciation of ego, attachment etc., and of the identification as stated above. 180It is for this reason that Śrīmad has, in his Ārmasiddhi. said that vairāgva etc., are useful only if they are accompanied by ātma-jñāna . At the same time they are also helpful in acquiring and sustaining ātmajñāna.!!!
He says that for one who is possessing upuśamabhuīta, remaining in worldly lise samisdrai or in
