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He who has liberated himself from the terrible bonds of desires for the sense-objects, (no doubt) so very difficult to renounce, is alone fit for liberation; and none else, even though he is well-versed in all the six schools of Indian Philosophy.
While discussing the various qualities necessary for a fit student to walk the path of Vedanta successfully, he had been told that Vairāgya-total detachment from all desires for earning any joy through indulgence in the sense-objects -is an unavoidable and salient factor. The same idea was again repeated in describing the six qualities where they enumerated and described both the calmness of the mind (Sama) and self-control (Dama). Thus, altogether, it is evident that Sankara had indicated that without total and complete Vairīgya, the powers in us, now spent out in wrong directions, will not be conserved so that the seeker may rightly use it for the greater purposes of self-culture and ultimately of Self re-discovery.
Indeed, the Vedantic Masters were not impractical men who were ignorant of the ordinary man's sense-attachment.. They, certainly, realised that to control the sense-organs and avoid their gushing forth into their respective sense-objects is too very difficult for an ordinary man. And yet, where Viveka has come, Vairāgya is natural, and the stanza insists in declaring that one who has gained a certain amount of freedom from the charms of the sense-objects alone is fit for liberation. The idea is that so long as the individual hungers for anything, his entire personality will be flowing towards the acquisition and possession of it, so that there will be nothing left in him to supply him with the required dynamism for listening, or reflecting, or meditating upon the contents of our Scriptures.
The idea that such an one ‘alone is fit for liberation' is made very positive by denying the sensuous people any chance for success in the spiritual life, and none else'. Not even men who are erudite scholars in all the six schools of Indian Philosophy are recognised by the Šāstra as fit for total liberation from their ignorance and the ignorance-created
