Vivekachudamani-Post 83

He who has liberated himself from the terrible bonds of desires for sense objects, (indeed), very difficult to renounce , is alone fit for Liberation;  none else , even if he is well versed in all the six schools of philosophy. (78)

Sankara says vishaya asa is maha pashah; attachment to the vishaya and remember Vishaya does not mean objects only; all the physical bodies in the world also come under vishaya. Any pancha baudikam vasthu is vishaya; whether it is an inanimate thing or living physical body which includes my own physical body. From vedantic angle my body is also a vishaya; because it is pancha baudika. Vishaya asa is not an ordinary shackle but it is very very strong bondage.

And yaḥ vimuktaḥ; suppose a person transcends that weakness; he is able to detach from the physical body; that means he gives the physical body the importance that it deserves. Here giving up is not destroying; but he does not want to give up more importance than it deserves; that he puts it in its appropriate place.

We have been told again and again that vairagya is an essential and salient factor in the study of Vedanta. So, without total and  complete vairagya, the energy in us which is being spent in wrong pursuits will not be conserved for greater purposes of self-culture and ultimately of Self rediscovery. 

Indeed, the Masters of Vedanta were not impractical men, being ignorant of the ordinary man's sense attachment. They certainly realized that to control the sense organs and to avoid their gushing forth into their respective sense objects is very difficult for an ordinary man. 

And yet, where viveka has come, vairagya is natural, and he who has gained a certain amount of freedom from the charms of sense objects is fit for Liberation. 

The idea is that so long as the individual thirsts for anything, his entire energy will be consumed in its acquisition and possession and there will be nothing left in him to supply him with the required dynamism for listening, reflecting and meditating upon the contents of the scriptures. 

That such a one alone is fit for Liberation' is a very positive statement denying sensuous people any hope of success in spiritual life. Not even men who are erudite scholars in all the six schools of Indian philosophy are recognized by the sastras as fit for total Liberation from ignorance and ignorance-created misunderstandings in themselves. 

With mere book learning, without the purity of the heart, tranquility of the mind, the application of the intellect and body's self-denial, no progress in spiritual life, which can take us towards complete Liberation from our limitations is ever possible.

Love