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# '''Abhyasa''' (repetitive practice) which is the positive phase.

# '''Abhyasa''' (repetitive practice) which is the positive phase.

Both the phases are intermingled and complement each other. The negative aspect is only preparatory and creates the proper field for the positive Sadhana. The value of the negative aspect consists in withdrawing the mind from things other than the object of interest, so that the positive aspect of concentrating the entire mind on the topic at hand may be fully serviceable. Vairagya (dispassion, renunciation, non-attachment etc.,)  represents the elimination of attachment to everything finite, while Abhyasa helps bring out infinitude in the vaccuum created by Vairagya. it should be noted that Vairagya is not mere absence of desire; it is knowing an object as unworthy of desire that is truly vairagya. These important phases to restrain the mind are mentioned both in Yogasutras as well as Bhagavadgita.<ref name=":5">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 61-74)</ref><blockquote>अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६-३५॥ (Bhag. Gita. 6.35)</blockquote>Meaning: Undoubtedly, the mind is difficult to control and is restless, O! Arjuna, it is to be restrained by Abhyasa (practice) and Vairagya (dispassion).<blockquote>अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १.१२॥ (Yoga. Sutr. 1.12)</blockquote>Meaning: Their (vrittis of the mind) control is by Abhyasa (practice) and Vairagya (non-attachment).  

Both the phases are intermingled and complement each other. The negative aspect is only preparatory and creates the proper field for the positive Sadhana. The value of the negative aspect consists in withdrawing the mind from things other than the object of interest, so that the positive aspect of concentrating the entire mind on the topic at hand may be fully serviceable. Vairagya (dispassion, renunciation, non-attachment etc.,)  represents the elimination of attachment to everything finite, while Abhyasa helps bring out infinitude in the vaccuum created by Vairagya. it should be noted that Vairagya is not mere absence of desire; it is knowing an object as unworthy of desire that is truly vairagya. These important phases to restrain the mind are mentioned both in Yogasutras as well as Bhagavadgita.<ref name=":5">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 61-75)</ref><blockquote>अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६-३५॥ (Bhag. Gita. 6.35)</blockquote>Meaning: Undoubtedly, the mind is difficult to control and is restless, O! Arjuna, it is to be restrained by Abhyasa (practice) and Vairagya (dispassion).<blockquote>अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १.१२॥ (Yoga. Sutr. 1.12)</blockquote>Meaning: Their (vrittis of the mind) control is by Abhyasa (practice) and Vairagya (non-attachment).  

==== Positive and Negative Aspects in Different Ways of Sadhana ====

==== Positive and Negative Aspects in Different Ways of Sadhana ====

==== Jnana Marga ====

==== Jnana Marga ====

The objective of life is to experience the ultimate ontological truth - Self is Brahman - and the way to pursue it is through vairagya (renunciation) captured by the attributes of knowledge (Sadhana by Jnana-marga) is presented in the thirteenth adhyaya of Bhagavadgita.  

The objective of life is to experience the ultimate ontological truth - Self is Brahman - and the way to pursue it is through vairagya (renunciation) captured by the attributes of knowledge (Sadhana by Jnana-marga) is presented in the thirteenth adhyaya of Bhagavadgita. In other words, epistemology or the Indian theory of knowledge is to be able to live and experience the ontological belief that brahman is in everything in the universe, and it is practiced through a meticulous lifestyle filled with positivity.<ref name=":6">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 170-171)</ref>

==== Bhakti Marga ====

==== Bhakti Marga ====

Sadhana involves quite a few psychological processes such as thoughts, ideas, facts, cognition, reality, sensation, truth or falsity, distinction between the subject and object, reasoning, intuition, knowledge and so on.  

Sadhana involves quite a few psychological processes such as thoughts, ideas, facts, cognition, reality, sensation, truth or falsity, distinction between the subject and object, reasoning, intuition, knowledge and so on.  

Sadhana begins with the consciousness of the existence of some Supreme Power, an intimate connection or rather a conscious union with which is deemed absolutely essential to the realisation of the ''summum bonum'' of life.

Sadhana begins with the consciousness of the existence of some Supreme Power, an intimate connection or rather a conscious union with which is deemed absolutely essential to the realisation of the ''summum bonum'' of life.<ref name=":5" />

This Supreme Power has sometimes been regarded as the Higher Self of man himself and not any foreign power with whom only an external connection could possibly be established. Sadhana, thus means the conscious effort at unfolding the latent possibilities of the individual self and is hence limited to human beings alone. Only in man is the special equipment, viz. '''a conscious effort''' apparently separate from the activities of nature, comes into being.  

This Supreme Power has sometimes been regarded as the Higher Self of man himself and not any foreign power with whom only an external connection could possibly be established. Sadhana, thus means the conscious effort at unfolding the latent possibilities of the individual self and is hence limited to human beings alone. Only in man is the special equipment, viz. '''a conscious effort''' apparently separate from the activities of nature, comes into being.  

The inwardly directed individual Self perceives vaguely its latent infinitude and realises gradually that its limitation and bondage are not inherent in its nature but are rather imposed on it, and wants somehow to shake them off and thus realise its full autonomy. Liberation or vimukti is identical with freedom, and freedom is expansion. It is the gross outward matter and contact with matter that have made the Self appear limited. The deeper and deeper we dive into Self, the more of expansion, freedom and light do we feel and enjoy. The conscious urge of the finite to become more and more expanded till it realises its infinitude is what is really meant by mumukshutva (desire for liberation) which forms the unmistakable first step in the course of, Sadhana.

The inwardly directed individual Self perceives vaguely its latent infinitude and realises gradually that its limitation and bondage are not inherent in its nature but are rather imposed on it, and wants somehow to shake them off and thus realise its full autonomy. Liberation or vimukti is identical with freedom, and freedom is expansion. It is the gross outward matter and contact with matter that have made the Self appear limited. The deeper and deeper we dive into Self, the more of expansion, freedom and light do we feel and enjoy. The conscious urge of the finite to become more and more expanded till it realises its infinitude is what is really meant by mumukshutva (desire for liberation) which forms the unmistakable first step in the course of, Sadhana.<ref name=":5" />

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

people (viviktadezasevitvam aratirjanasaMsadi), constantly offering unalloyed devotion to kRSNa (mayi cAnanyayogena bhaktiravyabhicAriNI).

== Sadhana in Sampradayas ==

== Sadhana in Sampradayas ==