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Line 270: − − == Sadhana - A Psychological Process == − 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.<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. − − 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" />
→Sadhanas in Sanatana Dharma
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|Bhakti
|Bhakti (Vaishnava, Saiva, Shakta etc)
| colspan="3" |Recitation of the name of the Krishna, Narayana
| colspan="3" |Recitation of the name of the Narayana, Shri Vishnu, or of Shiva, Devi etc.
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# Bhakti-marga
# Bhakti-marga
# Jnana-marga
# Jnana-marga
# Dhyana-marga
The three great forms of Sadhana; Jnana, Yoga and Bhakti are not arbitrary divisions but based on important principles. Sadhana may proceed by emphasizing the subject or the object. The emphasis is laid on the object-factor by the Bhakti schools, while it is on the subject by the Jnana and Yoga schools of thought.<ref name=":5" />
The three great forms of Sadhana; Jnana, Yoga and Bhakti are not arbitrary divisions but based on important principles. Sadhana may proceed by emphasizing the subject or the object. The emphasis is laid on the object-factor by the Bhakti schools, while it is on the subject by the Jnana and Yoga schools of thought.<ref name=":5" />
It is well-known that Vedas are said to have two important branches—Karma-kanda ([[Brahmana (ब्राह्मणम्)|Brahmana]] texts) and Jnana-kanda ([[Upanishads (उपनिषदः)|Upanishads]]). Bhakti or Upasana is placed under Karma-marga and is not given a separate place. The Ashtangayoga of Patanjali, all the Vaisnava schools, the Tantrika and Pasupata forms of Sadhana, and the yajna forms of Sadhana as prescribed in the Vedas would all be classified under Karma-marga. Under Jnana, the [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and the [[Vedanta (वेदान्तः)|Vedanta]] forms of Sadhana are included. In the present context, Bhakti-marga is elucidated separately.
It is well-known that Vedas are said to have two important branches—Karma-kanda ([[Brahmana (ब्राह्मणम्)|Brahmana]] texts) and Jnana-kanda ([[Upanishads (उपनिषदः)|Upanishads]]). Bhakti or Upasana is placed under Karma-marga and is not given a separate place. The Ashtangayoga of Patanjali, all the Vaisnava schools, the Tantrika and Pasupata forms of Sadhana, and the yajna forms of Sadhana as prescribed in the Vedas would all be classified under Karma-marga. Under Jnana, the [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] and the [[Vedanta (वेदान्तः)|Vedanta]] forms of Sadhana are included. In the present context, Bhakti-marga is elucidated separately.
== Sadhanas in Sanatana Dharma ==
== Sadhana in Indian Psychology ==
In modern parlance '''epistemology''' or theory of knowledge is about nature, origin (or source), scope (or limitations), and variety of knowledge, i.e., what knowledge is, how it is acquired, what its relationship to truth is, its relationship to belief (i.e., knowledge is true belief), and its relationship with justification (i.e., why and how do we know what we know, or how can we justify that we have the truth?). '''Ontology''' is about what the being is or it is the study of being. What is existence? Which entities are fundamental? What are it's characteristics?<ref name=":7">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 164-166)</ref>
The epistemology of Indian Psychology and philosophy merge with the general Indian worldview of knowledge, truth, and belief about making sense of the Self and the world. This is corroborated in the very first mantra of Ishavasopanishad - <blockquote>ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥ (Isav. Upan. 1)</blockquote>It clarifies that
# Everything in this universe is covered by or permeated by its controller or brahman.
# Protect yourself through renunciation or enjoy through renunciation (Bhuj dhatu also means to enjoy).
# Do not covet or desire, for whose is wealth (i.e., all that is accumulated is left behind when one dies)?
It answers the epistemological question of what knowledge is by stating that “Everything that is around us is covered by brahman.” Alternatively, what is considered knowledge can be broken down into three parts: the controller, self and everything around the self, and the controller covering or permeating self and each of the elements around the self. Knowledge, it is implied, is not only knowing what we see around us in its variety as independent entities and agents, but to realize that each of the elements is permeated and controlled by brahman.<ref name=":7" />
Everything in this universe is covered by its controller also addresses the ontological quest – What is the being or self – by affirming that it is brahman or controller of the universe. The self and everything in the environment is brahman because brahman permeates everything. Thus, epistemology and ontology merge in Indian psychology. “brahman exists and brahman is the being” addresses the ontology, and knowing this – brahman exists and permeates everything – addresses epistemology.<ref name=":7" />
=== Sadhana - A Psychological Process ===
Sadhana most certainly involves many 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.<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.
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" />
==== Karma Marga ====
==== Karma Marga ====
==== Bhakti Marga ====
==== Bhakti Marga ====
== Sadhana in Sampradayas ==
== Sadhana in Sampradayas ==