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The Upanishads lay down that one prepares oneself for Jnana (Knowledge or Truth) by adopting a life of Vairagya in all worldly ideals. The prerequisites for gaining the knowledge of tattva (reality) are described by Acharyas of all the three major sampradayas. It is an ethics of self-culture relating to the development of spiritual temper or disposition. This is the inner ethics of personality required by a sadhaka.   

The Upanishads lay down that one prepares oneself for Jnana (Knowledge or Truth) by adopting a life of Vairagya in all worldly ideals. The prerequisites for gaining the knowledge of tattva (reality) are described by Acharyas of all the three major sampradayas. It is an ethics of self-culture relating to the development of spiritual temper or disposition. This is the inner ethics of personality required by a sadhaka.   

'''Shri Adi Shankaracharya (Advaita Sampradaya)''', gives it under the heading of Sadhana Chatushtayam, in Tattvabodha, a prakarana grantha. He clearly states what these prerequisites are and how they play a role in achieving the final goal of Moksha.<ref name=":0">Swami Sivananda (2004 Second Edition) ''Sadhana Chatushtaya.'' Uttaranchal: The Divine Life Society (Pages )</ref>

'''Shri Adi Shankaracharya (Advaita Sampradaya)''', describes the prerequisites of an aspirant of Jnanayoga under the heading of Sadhana Chatushtayam, in Tattvabodha, a prakarana grantha. He clearly outlines and defines what these prerequisites are and how they play a role in achieving the final goal of Moksha.<ref name=":0">Swami Sivananda (2004 Second Edition) ''Sadhana Chatushtaya.'' Uttaranchal: The Divine Life Society (Pages )</ref>

'''Shri Jayatirtha (Dvaita Sampradaya)''', in his commentary on Vishnu-tattva-vinirnaya, lists four attitudes as making up the ethics of personality required of a sadhaka.<ref>Paramahamsa, K. R. (2012) ''Dvaita Vedanta.'' Tirupati: Tirumala Tirupati Devasthanams. (Page 23)</ref>

'''Shri Jayatirtha (Dvaita Sampradaya)''', in his commentary on Vishnu-tattva-vinirnaya, lists four attitudes as making up the ethics of personality required of a sadhaka.<ref>Paramahamsa, K. R. (2012) ''Dvaita Vedanta.'' Tirupati: Tirumala Tirupati Devasthanams. (Page 23)</ref>

'''Shri Ramanujacharya (Visishtadvaita Sampradaya)''', quotes in his Sribhashya, the Sadhana Saptakas which are meant for the sublimation of the feeling and the training of the intellect in Bhaktiyoga.<ref>Anantha Rangacharya, N. S. (2006 Second Edition) ''The Philosophy of Sadhana in Visishtadvaita.'' Bangalore: Sri Rama Printers. (Pages 289-292)</ref>

'''Shri Ramanujacharya (Visishtadvaita Sampradaya)''', quotes in his Sribhashya, the Sadhana Saptakas which are meant for the sublimation of the feeling and the training of the intellect in the sadhana of Bhaktiyoga.<ref>Anantha Rangacharya, N. S. (2006 Second Edition) ''The Philosophy of Sadhana in Visishtadvaita.'' Bangalore: Sri Rama Printers. (Pages 289-292)</ref>

== What are the qualifications for Sadhana? ==

== साधनम्॥ Sadhana ==

Every sampradaya discusses the important characteristics and requirements for a person to gain the knowledge of Reality (Brahman or Atman).  Brahma-vidya or Atma-vidya is required for the attainment of the fourth and the last purushartha namely, Moksha. But this vidya, also called Para-vidya, is not a subject that can be understood and realized by mere intellectual study; it is beyond logic, reasoning, or rationalization. Along with the textual study there are some requirements such as perfect discipline that is not found in university and college education. It is a sadhana where one must travel alone on an unknown path to reach a realm where there is neither light nor darkness, neither East nor West, neither any gain nor loss – a realm which can never be reached by either the mind or senses. In such a situation, Vedantins have laid down some qualifications that Sadhakas must possess special mental and physical abilities to undertake this path.<ref name=":0" />

Every sampradaya discusses the important characteristics and requirements for a person to gain the knowledge of Reality (Brahman or Atman).  Brahma-vidya or Atma-vidya is required for the attainment of the fourth and the last purushartha namely, [[Moksha (मोक्षः)|Moksha]]. But this vidya, also called Para-vidya, is not a subject that can be understood and realized by mere intellectual study; it is beyond logic, reasoning, or rationalization. Along with the textual study there are some requirements such as perfect discipline that is not found in university, college or any theoretical theological education. It is a [[Sadhana (साधनम्)]], the practical experience where one must undertake (mostly) a psychologically transformative journey, alone with the guidance of a Guru, to reach a realm where there is neither light nor darkness, neither East nor West, neither any gain nor loss – a realm which can never be reached by either the mind or senses. In such a situation, Vedantins have laid down some qualifications that Sadhakas must possess, special mental and physical abilities, to undertake this path.<ref name=":0" />

== साधनचतुष्टयम् ॥ Sadhana Chatushtaya ==

== साधनचतुष्टयम् ॥ Sadhana Chatushtaya ==

मुमुक्षुत्वं किम् '''?''' मोक्षो मे भूयाद् इति इच्छा ।

मुमुक्षुत्वं किम् '''?''' मोक्षो मे भूयाद् इति इच्छा ।

What is Mumukshatva? A (burning) desire, an intense longing to realise the Self. Achieving the sthiti of limitlessness is the true aim of all human aspirations. To aspire is to rise or reach upward; it is an earnest desire that is above one’s present reach or attainment, especially for something noble and spiritual. This earnest desire is usually accompanied by the endeavor to attain it with the result being released from the wheel of births and deaths and its concomitant evils of old age, disease, delusion, and sorrow. If one is totally equipped with the previous three previous qualifications, Viveka, Vairagya and Shat Virtues – Mumukshatvam will come by on its own accord because the mind no longer holds on to external objects. When purification of the mind and mental discipline is affected the longing for freedom from a limited nature, dawns by itself. Mumukshatvam is a value to which one becomes committed. A mumukshu should have the patience and motivation over a long time period to succeed in his attempts to experience the higher states. Shankaracharya expresses the intenseness of this desire using the analogy of a person whose head is totally immersed in water. The speed and intensity of desire with which such a person wants to come out of water and breathe again should be the same for a person immersed in the ocean of samasara (to come out of samsara sagara). While immersed in water inspite of the great turbulence, there is a total focus on how to come out of it, he forgets everything in the world. The only concern is to come out of water. A mumukshu should have a similar intense pining for Self-realization.  

What is Mumukshatva? A (burning) desire, an intense longing to realise the Self. Achieving the sthiti of limitlessness is the true aim of all human aspirations. To aspire is to rise or reach upward; it is an earnest desire that is above one’s present reach or attainment, especially for something noble and spiritual. This earnest desire is usually accompanied by the endeavor to attain it with the result being released from the wheel of births and deaths and its concomitant evils of old age, disease, delusion, and sorrow. If one is totally equipped with the previous three previous qualifications, Viveka, Vairagya and Shat Virtues – Mumukshatvam will come by on its own accord because the mind no longer holds on to external objects. When purification of the mind and mental discipline is affected the longing for freedom from a limited nature, dawns by itself. Mumukshatvam is a value to which one becomes committed. A mumukshu should have the patience and motivation over a long time period to succeed in his attempts to experience the higher states. Shankaracharya expresses the intenseness of this desire using the analogy of a person whose head is totally immersed in water. The speed and intensity of desire with which such a person wants to come out of water and breathe again should be the same for a person immersed in the ocean of samasara (to come out of samsara sagara). While immersed in water in spite of the great turbulence, there is a total focus on how to come out of it, he forgets everything in the world. The only concern is to come out of water. A mumukshu should have a similar intense pining for Self-realization.  

An aspirant should practice all the four means to the highest degree, proficiency in any one Sadhana does not suffice and make him whole.  

An aspirant should practice all the four means to the highest degree, proficiency in any one Sadhana does not suffice and make him whole.