Vedanta says that when a duly qualified man takes to the study of Vedanta and is instructed by the preceptor—­“Thou art that (Brahman),” he attains the emancipating knowledge, and the world-appearance becomes for him false and illusory.  The qualifications necessary for the study of Vedanta are (1) that the person having studied all the Vedas with the proper accessories, such as grammar, lexicon etc. is in full possession of the knowledge of the Vedas, (2) that either in this life or in another, he must have performed only the obligatory Vedic duties (such as daily prayer, etc. called nitya-karma) and occasionally obligatory duty (such as the birth ceremony at the birth of a son, called naimittika-karma) and must have avoided all actions for the fulfilment of selfish desires (kamya-karmas, such as the performance of sacrifices for going to Heaven) and all prohibited actions (e.g. murder, etc. ni@siddha-karma) in such a way that his mind is purged of all good and bad actions (no karma is generated by the nitya and naimittika-karma, and as he has not performed the kamya and prohibited karmas, he has acquired no new karma).  When he has thus properly purified his mind and is in possession of the four virtues or means of fitting the mind for Vedanta instruction (called sadhana) he can regard himself as properly qualified for the Vedanta instruction.  These virtues are (1) knowledge of what is eternal

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and what is transient, (2) disinclination to enjoyments of this life and of the heavenly life after death, (3) extreme distaste for all enjoyments, and anxiety for attaining the means of right knowledge, (4) control over the senses by which these are restrained from everything but that which aids the attainment of right knowledge (dama), (a) having restrained them, the attainment of such power that these senses may not again be tempted towards worldly enjoyments (uparati), (b) power of bearing extremes of heat, cold, etc., (c) employment of mind towards the attainment of right knowledge, (d) faith in the instructor and Upani@sads; (5) strong desire to attain salvation.  A man possessing the above qualities should try to understand correctly the true purport of the Upani@sads (called s’rava@na), and by arguments in favour of the purport of the Upani@sads to strengthen his conviction as stated in the Upani@sads (called manana) and then by nididhyasana (meditation) which includes all the Yoga processes of concentration, try to realize the truth as one.  Vedanta therefore in ethics covers the ground of Yoga; but while for Yoga emancipation proceeds from understanding the difference between puru@sa and prak@rti, with Vedanta salvation comes by the dawn of right knowledge that Brahman alone is the true reality, his own self [Footnote ref 1].  Mima@msa asserts that the Vedas do not declare the knowledge of one Brahman to be the supreme