Br. up. 2.4.5. S.B--- tasmaat aatmaa vai are drashtavyaH dars'anaarhaH ------- na anyathaa s'ravaNamaatreNa. Therefore, the Self should be realized, i.e. is worthy of realization or, should be made the object of realization. It should first be heard about
from a teacher and from the scriptures, then reflected on through reasoning and then steadfastly meditated upon. It is only thus that It is realized-when these means, namely, hearing, reflection and meditation have been gone through. It is only when these three
are combined that true realization of the oneness of Brahman is attained, not otherwise,
by hearing alone.

    The meaning of the terms `hearing', `reflection' and `meditation'- s'ravaNam,
mananam and nididhyaasanam. Vedaanta saara,ch.5, para 182-Hearing is
the determination, by the application of the six characteristic signs, that the purport
of the entire Vedanta is the non-dual Brahman. The six signs are-(1)the beginning
and the conclusion, (2)repetition, (3)originality, (4)result, (5)eulogy and
(6)demonstration. The Sanskrit terms for these are, respectively,
upakramopasamhaara, abhyaasa, apuurvataa, phala, arthavaada, upapatti.
Each of these terms is explained below. Vedaanta saara,ch.5. para 185-The term
' the beginning and the conclusion'  means the presentation of the subject matter
of a section at the beginning and at the end of the section. For example, in the sixth
chapter of the Chhaandogya Upanishad, Brahman, which is the subject-matter of the chapter, is introduced at the beginning with the words, "One only without a second",
etc. (6.2.1). At the end of the chapter Brahman is again spoken of in the words,
"In It all that exists has its Self",etc. (6.8.7). Para 186-Repetition is the repeated presentation of the subject- matter in the section. In the same chapter, Brahman,
the One without a second, is mentioned nine times by the sentence "Thou art that".

    Para 187-`Originality' means that the subject-matter of the section is not known
through any other source of knowledge. For instance, the subject matter of the above section, namely, Brahman, cannot be known through any source of knowledge other
than the s'ruti. Para 188-The `result' is the utility of the subject-matter. For example,
in the same section, the sentences" One who has a teacher realizes Brahman. He has
to wait only as long as he is not freed from the body; then he is united with Brahman". (6.14.2). Here the utility of the knowledge is attainment of Brahman. Para 189-Eulogy
is the praise of the subject-matter. The words in this section, "Did you ask for that instruction by which one knows what has not been known, etc" (6.1.3) are spoken in
praise of Brahman. Para 190-Demonstration is the reasoning in support of the subject- matter, adduced at different places in the same section. An example is-"My dear, as
by one lump of clay all that is made of clay is known, every modification being only a
name, and being real only as clay"- (6.4.1). This shows that the universe has no reality except as an apparent modification of Brahman, the only Reality.

    Para 191-Reflection is the constant thinking of Brahman, the One without a second, already heard about from the teacher, by making use of arguments in a constructive manner. Para 192-Meditation is keeping the mind fixed on the thought of Brahman, uninterrupted by any other thought. The result achieved by `hearing' etc. `Hearing' removes the doubt whether the upanishadic text which is the pramaaNa purports to
teach about Brahman or about some other entity. This doubt is known as pramaaNa-asambhaavanaa, or the doubt about the pramaaNa itself. `Reflection' removes the doubt whether Brahman and the jiiva are identical or not. This doubt is called prameya-asambhaavanaa. 'Meditation' is intended to keep off wrong notions such as
" The universe is real; the difference between Brahman and jiiva is real", which are contrary to the teachings of the upanishads, by developing concentration of the mind.
Such wrong notions are known as vipariita- bhaavanaa. Thus the purpose of hearing, reflection and meditation is the removal of obstacles in the form of doubts and wrong notions that stand in the way of the origination of Self-knowledge.

    The four preliminary requisites (SaadhanachatushTayam) In order that hearing, reflection and meditation may be fruitful, the aspirant should have acquired the four preliminary qualifications mentioned below. B.S.1.1.1.S.B--- tasmaat kimapi vaktavyam yadanantaram brahmajijnaasaa upadis'yate. --------- mumukshutvam cha. 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-arthabhoga-viraagaH), (3) possession
of the six virtues commencing with control of the mind (s'amadamaadisaadhanasampat), and (4) yearning for liberation (mumukshutvam). Each of these is explained in VivekachuuDaamaNi as below. V.C. Verse 20-The firm conviction that Brahman
alone is real and that the universe is illusory (mithyaa) is discrimination between the eternal and the non-eternal. V.C. Verse21-Detachment is revulsion towards all objects
of enjoyment in this world as well as in higher worlds, including one's own body.

    The six virtues starting with s'ama are--- s'ama, dama, uparati, titikshaa, s'raddhaa, samaadhaana. These are explained below. V.C. Verse 22-Withdrawing the mind from
all sense- pleasures by realizing their harmful nature, and making it rest on one's
objective (namely, the Self),is s'ama. V.C. Verse 23--- Restraining the organs of sense
and of action (jnaanendriya and karmendriya) is known as dama. V.C. Verse 24---
When the mind ceases to function through the external organs, that state is uparati.
V.C. Verse 25-Enduring all adversities without lament or anxiety and without seeking
to counter them is titikshaa. V.C. Verse 26--- Firm conviction about the truth of the scriptures and the teachings of the Guru is s'raddhaa. V.C. Verse 27--- The mind
remaining firmly fixed in the attributeless Brahman is samaadhaana. The fourth
requisite, mumukshutvam is explained in V.C. verse 28 as the yearning to become
free from nescience and its effect, bondage, by the realization of one's true nature.
In the Bhaashya on Gita,4.11 S'rii S'ankara says that it is 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 yogaaruudha 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. Of these, detachment and
the yearning for liberation are the most important. Only if these two are strong, will
the others like s'ama, etc, be fruitful-Verse 30