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The prerequisites for gaining the knowledge of tattva (reality) are described by Shri Adi Sankaracharya, 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>Swami Sivananda (2004 Second Edition) ''Sadhana Chatushtaya.'' Uttaranchal: The Divine Life Society (Pages )</ref>

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.  

== What are the four-fold qualifications for Sadhana? ==

 

 

== What are the qualifications for Sadhana? ==

 

== साधनचतुष्टयम् ॥ Sadhana Chatushtaya ==

साधनचतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं तत्त्वविवेकप्रकारं वक्ष्यामः ।

साधनचतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं तत्त्वविवेकप्रकारं वक्ष्यामः ।

साधनचतुष्टयं किम् '''?''' What are the four-fold requirements?  

साधनचतुष्टयं किम् '''?''' What are the four-fold requirements?  

Adi Sankaracharya has laid down some 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 cannot 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. Sadhana Chatushtaya or the four-fold practices, is a training of the mind and senses, as a prerequisite for those Sadhakas aspiring to acquire Jnana Yoga. A Sadhaka must equip himself with these four qualifications to become fit for the enquiry into the Truth. They include, Viveka, Vairagya, Values, and an Intense longing to attain Moksha, - all these qualities drive and sustain the Sadhaka on his quest for Truth.  

Sadhana Chatushtaya or the four-fold practices, is a training of the mind and senses, as a prerequisite for those Sadhakas aspiring to acquire Jnana Yoga. A Sadhaka must equip himself with these four qualifications to become fit for the enquiry into the Truth. They include, Viveka, Vairagya, Values, and an Intense longing to attain Moksha, - all these qualities drive and sustain the Sadhaka on his quest for Truth.  

# नित्यानित्यवस्तुविवेकः । Viveka '''-''' Discrimination between what is time-bound (Sat) and what is not (Asat) constitutes nitya-anityaviveka.  

# नित्यानित्यवस्तुविवेकः । Viveka '''-''' Discrimination between what is time-bound (Sat) and what is not (Asat) constitutes nitya-anityaviveka.  

Sankaracharya continues to explain each of these qualifications subsequently.

Sankaracharya continues to explain each of these qualifications subsequently.

== नित्यानित्यवस्तुविवेकः ==

== नित्यानित्यवस्तुविवेकः ॥ Nitya-anitya Vastu Viveka ==

नित्यानित्यवस्तुविवेकः कः'''?''' नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।  

नित्यानित्यवस्तुविवेकः कः'''?''' नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।  

What is meant by Nitya-anitya-vastu-viveka? Nitya vastu, is eternal, an infinite vastu; everything else is ephemeral (timebound), so anitya is something that is temporary, empirical, and finite. What is nitya is a real entity, rest of everything else is all temporal. Later, in Tattvabodha, the nitya vastu is proved to be the Atman or Brahman. This discrimination is important for the reductional analysis where everything is discussed and resolved as Satyam or Mithya. For example, a pot is mithya because anything which undergoes changes is said to be mithya. Here the clay which is the material cause of the pot does not undergo any change and always remains clay in all forms of clay pots. So, at this level, clay is satyam. When clay is further analysed, the chemical composition of clay, and further the atoms are satyam and everything else is mithya, at this microscopic level. Discrimination of what is eternal and what is not, constitutes nitya, anitya viveka. This is a psychological processing that a Sadhaka must undertake to ascertain and eliminate all the intermediaries in understanding the Atmatattva.  

What is meant by Nitya-anitya-vastu-viveka? Nitya vastu, is eternal, an infinite vastu; everything else is ephemeral (timebound), so anitya is something that is temporary, empirical, and finite. What is nitya is a real entity, rest of everything else is all temporal. Later, in Tattvabodha, the nitya vastu is proved to be the Atman or Brahman. This discrimination is important for the reductional analysis where everything is discussed and resolved as Satyam or Mithya. For example, a pot is mithya because anything which undergoes changes is said to be mithya. Here the clay which is the material cause of the pot does not undergo any change and always remains clay in all forms of clay pots. So, at this level, clay is satyam. When clay is further analysed, the chemical composition of clay, and further the atoms are satyam and everything else is mithya, at this microscopic level. Discrimination of what is eternal and what is not, constitutes nitya, anitya viveka. This is a psychological processing that a Sadhaka must undertake to ascertain and eliminate all the intermediaries in understanding the Atmatattva.  

== विरागः ==

== विरागः ॥ Viraga ==

विरागः कः '''?''' इहस्वर्गभोगेषु इच्छाराहित्यम् ।

विरागः कः '''?''' इहस्वर्गभोगेषु इच्छाराहित्यम् ।

What is meant by Viraga? Viraga means indifference or disinterest, absence of raaga. Raaga means longing for something, an attachment to it believing that its presence will solve the problem. Viraga is absence of such anchoring things, binders to the worldly things, with the false notion that such a thing is required to make one happy. This freedom from raaga, or attachment is directed towards what is the question. It is directed towards Kartrtva and Bhoktrtva bhavas of a person. Raaga and desires motivate one towards performing more and more Karma, generating positive and negative karmaphalas. Karmaphala (in a positive sense of punya) must be enjoyed and this leads to the concept of Bhoga. However, while everyone performs karma with an intention of procuring benefits (punya) many a times it leads to undesirable phala (papa) which must also be endured and experienced. Bhoga or enjoyment of fruits of karma happens in this and the other worlds (after death, the svargaadi lokas). It is to be understood by the Sadhaka that Karma chakra drives the person through many janmas until he learns to break free from that cycle of deaths and rebirths (punarjanma). This knowledge must be gained by a Sadhaka by developing the attitude of indifference towards experiencing the materialistic world. Being dispassionate he consciously turns inwards in search of Atmajnana but performs only Prarabdha karma and attains the Jivanamukta stage eventually. Viraga is one who performs karmas without having any raaga or attachment to the karmaphalas, thus he breaks free of worldly limitations and can navigate on the moksha marga by overcoming worldly fetters.  

What is meant by Viraga? Viraga means indifference or disinterest, absence of raaga. Raaga means longing for something, an attachment to it believing that its presence will solve the problem. Viraga is absence of such anchoring things, binders to the worldly things, with the false notion that such a thing is required to make one happy. This freedom from raaga, or attachment is directed towards what is the question. It is directed towards Kartrtva and Bhoktrtva bhavas of a person. Raaga and desires motivate one towards performing more and more Karma, generating positive and negative karmaphalas. Karmaphala (in a positive sense of punya) must be enjoyed and this leads to the concept of Bhoga. However, while everyone performs karma with an intention of procuring benefits (punya) many a times it leads to undesirable phala (papa) which must also be endured and experienced. Bhoga or enjoyment of fruits of karma happens in this and the other worlds (after death, the svargaadi lokas). It is to be understood by the Sadhaka that Karma chakra drives the person through many janmas until he learns to break free from that cycle of deaths and rebirths (punarjanma). This knowledge must be gained by a Sadhaka by developing the attitude of indifference towards experiencing the materialistic world. Being dispassionate he consciously turns inwards in search of Atmajnana but performs only Prarabdha karma and attains the Jivanamukta stage eventually. Viraga is one who performs karmas without having any raaga or attachment to the karmaphalas, thus he breaks free of worldly limitations and can navigate on the moksha marga by overcoming worldly fetters.  

== षट्सम्पत्तिः ==

== षट्सम्पत्तिः ॥ Shat-sampatti ==

शमादिसाधनसम्पत्तिः का '''?''' शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।

शमादिसाधनसम्पत्तिः का '''?''' शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।

What are the Shama etc six-fold virtues constituting the inner wealth? They are Shama, Dama, Uparama, Titiksha, Shraddha, and Samadhana. These are virtues that shape the character of a person. Having these virtues indicate the capability of a Sadhaka to endure, control mind and senses, concentrate and finally have unswerving faith in achieving his goal. The six attributes are taken as one unit because they bring about mental control and discipline.  

Meaning: What are the Shama etc., six-fold virtues constituting the inner wealth? They are Shama, Dama, Uparama, Titiksha, Shraddha, and Samadhana.

 

These six virtues shape the character of a person. Having these virtues indicate the capability of a Sadhaka to endure, control the mind and senses, concentrate and finally have unswerving faith in achieving his goal. The six attributes are taken as one unit because they pertain to the various psychological aspects involved in bringing about mental control and discipline.  

After discrimination dawns on a person, he has awakened to the real purpose of his existence. It moves internally to drive the person to seek more than what he sees in the transient world. However, he has his old traits that distract him. Then comes Vairagya which prompts as an inner restraining voice at every passing appearance. The mind applies Viveka to sort out satyam and mithya, but the old self simultaneously exists with all its weaknesses, urges and habitual tendencies to experience the temptations of the objective world. A person needs to stabilize and strengthen himself from the attacks of the subtle mind’s desires and other innate tendencies (such as Arishadvarga – the six enemies). To stand against the temptations means grievous vexations and after a period of slips and retreats, there is a danger of the sadhaka giving into those temptations. To generate a withstanding force from within, a sadhaka must develop the Shat Sampath. A sadhaka must imbibe the different ways to control and stabilize the mind, this again is a psychological process but more of practice, imparting balance, and equipoise to the mind. It gives the power to arrest the outgoing mode of the mind-function and firmly roots him in strong faith and one-pointed adherence to his goal.

After discrimination dawns on a person, he has awakened to the real purpose of his existence. It moves internally to drive the person to seek more than what he sees in the transient world. However, he has his old traits that distract him. Then comes Vairagya which prompts as an inner restraining voice at every passing appearance. The mind applies Viveka to sort out satyam and mithya, but the old self simultaneously exists with all its weaknesses, urges and habitual tendencies to experience the temptations of the objective world. A person needs to stabilize and strengthen himself from the attacks of the subtle mind’s desires and other innate tendencies (such as Arishadvarga – the six enemies). To stand against the temptations means grievous vexations and after a period of slips and retreats, there is a danger of the sadhaka giving into those temptations. To generate a withstanding force from within, a sadhaka must develop the Shat Sampath. A sadhaka must imbibe the different ways to control and stabilize the mind, this again is a psychological process but more of practice, imparting balance, and equipoise to the mind. It gives the power to arrest the outgoing mode of the mind-function and firmly roots him in strong faith and one-pointed adherence to his goal.

Dama is restraint in external expression. It is only the abuse or misuse of the organs that brings misery and untoward results. He who is slave to the senses is subject to passions and cravings that can never give ultimate happiness. Dama is the mental ability to resist temptations and wrong actions. It establishes a person in self control, the highest virtue in the world.  

Dama is restraint in external expression. It is only the abuse or misuse of the organs that brings misery and untoward results. He who is slave to the senses is subject to passions and cravings that can never give ultimate happiness. Dama is the mental ability to resist temptations and wrong actions. It establishes a person in self control, the highest virtue in the world.  

Kathopanishad (1.3.3-9) gives a wonderful analogy of how the body and mind are related. Here the mantra below describes the relationship between the various entities as shown below.

Kathopanishad (1.3.3-9) gives a wonderful analogy of how the body and mind are related. Here the mantra below describes the relationship between the various entities as shown below.<blockquote>आत्मानँ रथितं विद्धि शरीरँ रथमेव तु।बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥

 

आत्मानँ रथितं विद्धि शरीरँ रथमेव तु।बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥

इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान्।आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥

इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान्।आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥ (Kath. Upan. 1.3.3-4)</blockquote>

{| class="wikitable"

{| class="wikitable"

|Chariot  ('''रथम्''')

|Chariot  (रथम्)

|Body (Sharira)

|Body (Sharira)

|-

|-

|Rider in Chariot ('''रथितं''')

|Rider in Chariot (रथितं)

|Atma (Jivatma)  

|Atma (Jivatma)

|-

|-

|Charioteer ('''सारथिः''')

|Charioteer (सारथिः)

|Intellect (Buddhi)

|Intellect (Buddhi)

|-

|-

|'''Reins (प्रग्रहम्)'''

|Reins (प्रग्रहम्)

|'''Mind (Manas)'''

|Mind (Manas)

|-

|-

|Horses ('''हयाः''')

|Horses (हयाः)

|Senses (Indriyas)

|Senses (Indriyas)

|}

|}

Titiksha is the capacity to bear distress without a complaining attitude. Fortitude in adverse situations is Titiksha. It develops will-power and patience to remain calm in the face of calamities. It is also the capability of a person to show forgiveness to one who deserves punishment for some wrong-doing.  

Titiksha is the capacity to bear distress without a complaining attitude. Fortitude in adverse situations is Titiksha. It develops will-power and patience to remain calm in the face of calamities. It is also the capability of a person to show forgiveness to one who deserves punishment for some wrong-doing.  

Shri Krishna rightly explains in Bhagavad Gita (2.14-15), the sole reason – their impermanentness, because of which one should learn to endure adverse situations.

Shri Krishna rightly explains in Bhagavad Gita (2.14-15), the sole reason – their impermanentness, because of which one should learn to endure adverse situations.<blockquote>मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥२-१४॥

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥२-१४॥

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥ (Bhag. Gita. 2.14-15)</blockquote>The contact of the sense organs with objects, which cause heat and cold, pleasure and pain have a beginning and an end, they are impermanent. It is only one who is not afflicted by these dualities, for whom the pleasure and pain are the same, is fit for realizing the Atman.

* श्रद्धा कीदृशी '''?''' गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा । What is Shraddha? It is the trust in the statements of Vaidik texts and teachings of the Guru.

 

The contact of the sense organs with objects, which cause heat and cold, pleasure and pain have a beginning and an end, they are impermanent. It is only one who is not afflicted by these dualities, for whom the pleasure and pain are the same, is fit for realizing the Atman.

* श्रद्धा कीदृशी '''?''' गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा । What is Shraddha? It is the trust in the statements of Vaidik texts and teachings of the Guru.

It is an intense faith that Vaidika teachings are the pramana, the means of knowledge to attain Brahman. A pramana is an accepted means of knowledge, it is not a speculation or a theory yet to be proved. Shabdapramana is the pramana for Brahmajnana and Sravana, Manana, Nidhidhyasa of their statements will lead to it. It is a well-researched way to reach Nihshreyasa or Moksha, as laid out by the visionary seers of Bharata. A Guru is best qualified to train the seeker in this path using Shabdapramana, but ultimately it is the seeker who must put it into practice and experience it. In this process there arise many questions which pose a danger of straying away from the path. At that juncture a seeker who has Shraddha does not loose faith and trust in the Shabdapramana and the Guru. Belief in the words of Veda, Vedanta and surrender to the Guru not knowing what it is going to do to further the inner quest is Shraddha.  

It is an intense faith that Vaidika teachings are the pramana, the means of knowledge to attain Brahman. A pramana is an accepted means of knowledge, it is not a speculation or a theory yet to be proved. Shabdapramana is the pramana for Brahmajnana and Sravana, Manana, Nidhidhyasa of their statements will lead to it. It is a well-researched way to reach Nihshreyasa or Moksha, as laid out by the visionary seers of Bharata. A Guru is best qualified to train the seeker in this path using Shabdapramana, but ultimately it is the seeker who must put it into practice and experience it. In this process there arise many questions which pose a danger of straying away from the path. At that juncture a seeker who has Shraddha does not loose faith and trust in the Shabdapramana and the Guru. Belief in the words of Veda, Vedanta and surrender to the Guru NOT knowing what it is going to do to further the inner quest is Shraddha. Mundakopanishad (3.2.6) emphatically states that Atman has to be understood by Vedanta, वेदान्तविज्ञानसुनिश्चितार्थाः । so a firm resolve that the statements made therein are true, in spite of the many questions that arise, and will reveal the nature of Brahman – is Shraddha. Satya-buddhi towards the words of the Guru and not relying on the sense perceptions only, indicates Shraddha. We have the stories of exemplary shishyas – such as that of Uddalaka Aruni whose unswerving faith in his Guru, Dhaumya made him an outstanding shishya and eventually he became an expert in shastra. A Guru is the one who shows the seeker what is already there, but lost in the drsthti-path of the shishya, likened to the analogy of showing the lost tenth man. It is to be realized that mere pratyaksha, anumana etc., pramanas, observations and their logical processing, reasoning, hypothesizing as proposed by modern scientific methodologies lead us nowhere in the spiritual realms. This is the fundamental difference between a shastra and science. Shraddha transcends reason, does not originate from logical deductions but from an innate inner experience which is totally personal and exclusive solely to the seeker. Faith in Ishvara, existence of a higher source of rtam are the hallmarks of the principles of Sanatana Dharma and it reinforces the mumukshatvam in a seeker.

Mundakopanishad (3.2.6) emphatically states that Atman has to be understood by Vedanta, वेदान्तविज्ञानसुनिश्चितार्थाः । so a firm resolve that the statements made therein are true, in spite of the many questions that arise, and will reveal the nature of Brahman – is Shraddha. Satya-buddhi towards the words of the Guru and not relying on the sense perceptions only, indicates Shraddha. We have the stories of exemplary shishyas – such as that of Uddalaka Aruni whose unswerving faith in his Guru, Dhaumya made him an outstanding shishya and eventually he became an expert in shastra. A Guru is the one who shows the seeker what is already there, but lost in the drsthti-path of the shishya, likened to the analogy of showing the lost tenth man. It is to be realized that mere pratyaksha, anumana etc., pramanas, observations and their logical processing, reasoning, hypothesizing as proposed by modern scientific methodologies lead us nowhere in the spiritual realms. This is the fundamental difference between a shastra and science. Shraddha transcends reason, does not originate from logical deductions but from an innate inner experience which is totally personal and exclusive solely to the seeker. Faith in Ishvara, existence of a higher source of rtam are the hallmarks of the principles of Sanatana Dharma and it reinforces the mumukshatvam in a seeker.

* समाधानं किम् '''?''' चित्तैकाग्रता । What is samadhanam? It is the single-pointedness of the mind.  

* समाधानं किम् '''?''' चित्तैकाग्रता । What is samadhanam? It is the single-pointedness of the mind.  

A seeker possessing this invaluable quality of Samadhana is unperturbed and is not lead astray by the opposite pairs of dualities, in the world. It is a distinctive feature of the man of spiritual attunement.

A seeker possessing this invaluable quality of Samadhana is unperturbed and is not lead astray by the opposite pairs of dualities, in the world. It is a distinctive feature of the man of spiritual attunement.

== मुमुक्षुत्वं ==

== मुमुक्षुत्वम्॥ Mumukshatva ==

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

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