| Veda Purana
To avail full benefit from any branch of knowledge,one has to have the prerequisite qualifications to ensure complete fulfillment in that particular field.This is known in Sanskrit as ‘Adhikara.’ For example,the part of Vedic literature dealing with rituals (Mimamsa) states that only a person with the following four qualifications is eligible for performing Vedic Karmas (sacrifices etc) and their fruits thereof:
1). He should have the desire to perform the Vedic Karma (in order to obtain the desired fruits).
2). He should be competent to perform the Karma.
3). He should understand the secret behind the Karma (Karma Rahasya).
4). He should not be prohibited by the scriptures against performing that particular Karma.
Going further, the science of ‘Moksha’, or liberation, better known as Vedanta too requires a qualified seeker to attain full benefit from it.Only the one who is qualified for it can attain Moksha.However,only a very few people are interested in Moksha,because the majority of us live under the illusion that happiness is the result of fulfilling worldly desires,while Moksha is something which has no trace of ‘wordliness’ in it,and this is what frightens us,making us believe that Moksha is not our cup of tea at all.
What is needed for preparing the requisite ground entitling us to the study of Vedanta? Is it necessary to have performed Vedic rituals, or to have made an enquiry into the nature of Dharma (Dharma Jijnansa)? To all these questions Bhagavan Shankaracharya answers an unequivocal ‘No’. However, another set of qualifications is emphasized by him,which is both sufficient and necessary.This is known as ‘Sadhan Chatushtaya’,or the four-fold wealth of Sadhana (spiritual practice).It must be remembered here that acquiring this four fold wealth is extremely difficult because it depends upon the continuity of purifying Karmas performed by the seeker in his past lives.The Bhagavad Gita says: ‘One cannot transcend Karma, without performing Karma’ (3.4).
The Four-Food Spiritual Wealth consists of the following:
1). The ability to discriminate between that which is permanent and that which is impermanent (Nitya-Anitya-Vastu-Viveka).
2). Non-Attachment to the fruits of actions, in this world and the next (Iha-Amutra-Phala-Bhoga-Vairagya).
3). The Six Virtues like control of mind etc (Shata-Sampatti).
4). A sustained desire to achieve Moksha (Mumukshutva). |
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