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Vivekachudamani is a prakarana grantha. It consists of 581 verses. It is not divided into chapters or sections. It is in the form of a dialogue between an ardent seeker and his Guru. The fundamental principle in Vedanta is that its teachings should be imparted only to those who sincerely seek it and approach a Guru with deference and faith. In this work the Guru proceeds step by step, answering the doubts of the disciple with patience until at the end the disciple attains realization
The spiritual aspirant has to acquire certain preliminary qualifications known as saadhana - chatushtaya. These will be described in the next article.
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Four Preliminary Requisites (Saadhana Chatushtayam)
In order that hearing, reflection and meditation may be fruitful, the aspirant should have acquired the four preliminary qualifications mentioned below.
The four requisites are (1) discrimination between the eternal and the non - eternal (nitya - anitya - vastu vivekah),(2) detachment towards all enjoyments in this world as well as in higher worlds like heaven (iha - amutra - phalabhoga - viraagah), (3) possession of the six virtues commencing with control of the mind (shamaadi shatka sampattih), and (4) intense yearning for liberation (mumukshutvam). Each of these is explained below.
(1) The firm conviction that Brahman alone is real and that the universe is illusory (mithyaa) is discrimination between the eternal and the non - eternal.
(2) Detachment is revulsion towards all objects of enjoyment in this world as well as in higher worlds, including one's own body.
(3) The six virtues starting with shama are - shama, dama, uparati, titikshaa, shraddhaa, samaadhaana. These are explained below.
(a) Withdrawing the mind from all sense - pleasures by realizing their harmful nature, and making it rest on one's objective (namely, the Self) is shama.
(b) Restraining the organs of sense and of action (jnaanendriya and karmendriya) is known as dama.
(c) When the mind ceases to function through the external organs, that state is uparati
(d) Enduring all adversities without lament or anxiety and without seeking to counter them is titikshaa.
(e) Firm conviction about the truth of the scriptures and the teachings of the Guru is shraddhaa.
(f) The mind remaining firmly fixed in the attributeless Brahman is samaadhaana.
(4)The fourth requisite, mumukshutvam is intense yearning to become free from nescience (avidya) and its effect, bondage, by the realization of one's true nature. In his Bhashya on Gita,4.11 Sri Sankara says that itis impossible for a person to be a seeker of liberation and also a seeker of the fruits of action at the same time. From this it is clear that only a person who has attained total and intense detachment can be called a mumukshu. The definition of yogaarudha in Gita 6.4 as one who is free from attachment to sense - objects and actions and does not even think of them indicates that both these terms have the same meaning