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DISCRIMINATION (Viveka) AND DISPASSION (Vairagya)

The two wings of liberation

There are several virtues and capabilities that are important for spiritual practice and the
achievement of liberation (enlightenment, self-realization). Among the virtues, courage, sincerity,
truthfulness and faith are most important, and among the capabilities excel that of discernment and
non-dispassion (indifference to sensory experiences and pleasures).

From these two, discernment is superior, because thanks to the discernment we can develop
dispassion to the maximum degree as well as to discern between the false and the true one, to
discern our true nature (Consciousness) from the false self (the ego). Discernment helps us to
realize the futility of the sensory pleasures, the pain that carry with them, and ultimately make the
mind abandon the seeking for sensory experiences pleasures. Moreover it is discernment that helps
us to understand the games of the selfish mind, to discover the selfish tendencies and dissolve
them.

Finally, the discernment is the capacity by which we can discern between the false and the true,
and more than anything discern between our true nature (Consciousness) and the false self (or
ego). Thanks to discernment we clearly perceive that consciousness (the silent and immobile inner
space) is something beyond the body, the mind and the ego, and at the same time it is the
background that all these appear and the light that illuminates all the experiences.

The sincere and fiery seeker of truth, must develop these two capabilities to the highest degree.
Then and only then he can march quite easily towards freedom and bliss. Only by a high capacity
of discernment and dispassion he can free his mind from all selfish tendencies and steadily keep
his mind away from the senses and focus it firmly within his heart, where God's peace, love and
bliss dwell.

As long as the mind is extroverted and seeks pleasure, satisfaction, and happiness in the sensory
objects, it will be anxious, gross, unstable, distracted, restless, blurred, and because of it, it will be
very difficult for us to pacify it, and keep it firmly concentrated into the center of our being where
the pure light of consciousness shines. And without firm concentration of the mind into the center
of our being, it is impossible neither to overcome the mind nor to achieve deep meditation and the
highest samadhi, where our divine nature is fully and purely realized, and the ego dissolves
completely in all its aspects.

In addition, due to extroversion of mind and the desire element, develop in our psych various
attachments, addictions and defects (egoistic tendencies, - greed, vanity, arrogance, pride,
lasciviousness, jealousy, anger, fear, etc.) that lead us to erroneous actions, erroneous
psychological states and behaviors that ultimately result in illness, misery and suffering.

In short, without dispassion, there is no serenity, clarity and stability in the mind, without calmness,
clarity and stability there is no concentration and meditation, and without deep meditation there is
no samadhi, and without samadhi there is no liberation. Because only in the highest samadhi
(Nirvikalpa samadhi) there is a steady and clear (without any admixture) awareness of our divine
Self (Atman, Consciousness) as well as, the ego dissolves completely and forever.

The total dissolution of the ego and our establishment in our true nature (constant, effortless,
uninterrupted awareness of our true nature) that involves egolessness, desirelessness, no
identification, no attachment with anything within and without us, it is the state of liberation.

Follow excerpts about the liberated one,

from the book "The Jewel of discernment" - (Vivekachudamani) by AdiSankaracharya

442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-
objects as before: If there is, that man has not realised his identity with Brahman, but is one whose
senses are outgoing in their tendency.

300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real
nature, and becomes pure, infinite, ever blissful and self-luminous.

301. That which has been created by the Buddhi extremely deluded by Nescience, and which is
perceived in this body as "I am such and such" – when that egoism is totally destroyed, one attains
an unobstructed identity with Brahman.

303. As long as there is a trace of poisoning left in the body, how can one hope for recovery?
Similar is the effect of egoism on the Yogi’s Liberation."

317... the destruction of desires is Liberation, and this is considered as Liberation-in-life.

424. When the sense-objects excite no more desire, then is the culmination of dispassion. The
extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit
of self-withdrawal is reached when the mind-functions that have been merged, appear no more.
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the
same time from the characteristics of the waking state, and whose realisation is free from desires,
is accepted as a man liberated-in-life.

430. He whose cares about the phenomenal state have been appeased, who, though possessed of a
body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted
as a man liberated-in-life.

431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a
shadow, is a characteristic of one liberated-in-life.

432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with
indifference upon the present, are characteristics of one liberated-in-life.