while the Vishishtadvaita commentator Ramanujar regarded knowledge only as a condition of devotion. Classical Advaita Vedanta Behaviors Classical Advaita Vedanta emphasises the path of Jnana Yoga to attain moksha. It consists of fourfold attitudes, or behavioral qualifications: Discrimination ( (नित्यानित्य वस्तु विवेकम्), or simply viveka) — The ability to correctly discriminate (viveka) between the unchanging, permanent, eternal (nitya) and the changing, transitory, temporary (anitya). Dispassion of fruits ( (इहाऽमुत्रार्थ फल भोगविरागम्), or simply viraga) — The dispassionate indifference (virāga) to the fruits, to enjoyments of objects (artha phala bhoga) or to the other worlds (amutra) after rebirth. Six virtues ( (शमादि षट्क सम्पत्ति), or simply satsampat) — Śama, temperance of mind Dama, temperance of sense organs (voluntary self restraints) Uparati, withdrawal of mind from sensory objects Titikṣa, forbearance Śraddhā, faith Samādhāna, concentration of mind Drive, longing ( (मुमुक्षुत्वम्)) — intense yearning for moksha from the state of ignorance Practices Jnanayoga for Advaitins consists of three practices: sravana (hearing), manana (thinking) and nididhyasana (meditation). This three-step methodology is rooted in the teachings of chapter 4 of the Brihadaranyaka Upanishad: Sravana literally means hearing, and broadly refers to perception and observations typically aided by a counsellor or teacher (guru), wherein the Advaitin listens and discusses the ideas, concepts, questions and answers. Manana refers to thinking on these discussions and contemplating over the various ideas based on svadhyaya and sravana. Nididhyāsana refers to meditation, realization and consequent conviction of the truths, non-duality and a state where there is a fusion of thought and action, knowing and being. These practices, with the help of a guru are believed to lead to correct knowledge, which destroys avidya, psychological and perceptual errors related to Atman and Brahman. Shaivism Both the theistic and monistic streams of Shaivism include jnana yoga ideas, along with those related to karma yoga, and in the case of Saiva Siddhanta ideas related to bhakti yoga. The Shaivism traditions do not consider renunciation necessary for practicing jnana yoga, leaving ascetic yogi lifestyle optional. Spirituality can be pursued along with active life (karma), according to Shaiva traditions, and it believes that this does not hinder ones ability to journey towards self (Shiva within) realization. The traditions dwell into this integration of karma yoga with jnana yoga, such as by ranking daily behavior and activity that is done by choice and when not necessary as higher in spiritual terms than activity that is impulsive or