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Sadhana (Samskrit: साधनम्) is a term widely used in the Vedantic and Yoga texts to primarily represent instruments or means which are helpful in leading an aspirant to experience the higher states of consciousness.

Sadhana (Samskrit: साधनम्) is a term widely used in the Vedantic and Yoga texts to primarily represent instruments or means which are helpful in leading an aspirant to experience the higher states of consciousness.

Sadhana in the practical context is always used to indicate the essential preliminary (human) discipline that leads to the attainment of the spiritual experience which is regarded as the ''summum bonum'' (the highest good or Siddhi, i.e., completion and perfection) of existence. Sadhana includes all the religious practices and ceremonies that are helpful to the realization of spiritual experience, and therefore may be regarded as the practical side of religion, as distinguished from the discussion of the theories of the relation of divinity to man and the universe and other such topics which constitute the theoretical aspects in the domain of philosophy. Sadhana is that by which "Siddhi" or perfection is attained i.e., the instrument of perfection.<ref name=":0">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Pages 20-)</ref>   

Sadhana in the practical context is always used to indicate the essential preliminary (human) discipline that leads to the attainment of the spiritual experience which is regarded as the ''summum bonum'' (the highest good or Siddhi, i.e., completion and perfection) of existence. Sadhana includes all the religious practices and ceremonies that are helpful to the realization of spiritual experience, and therefore may be regarded as the practical side of religion, as distinguished from the discussion of the theories of the relation of divinity to man and the universe and other such topics which constitute the theoretical aspects in the domain of philosophy. Sadhana is that by which "Siddhi" or perfection is attained i.e., the instrument of perfection.<ref name=":0">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Pages 21-24)</ref>   

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

It is well known that there exist distinct theoretical and practical aspects of Indian philosophical systems as manifested in the different sampradayas. There is an essential connection between theory and practice, and Sadhana has a place in both philosophy and theology, emphasizing the true significance of the course of discipline prescribed by the different religious systems for the attainment of spiritual realization.  

It is well known that there exist distinct theoretical and practical aspects of Indian philosophical systems as manifested in the different sampradayas. There is an essential connection between theory and practice, and Sadhana has a place in both philosophy and theology, emphasizing the true significance of the course of discipline prescribed by the different religious systems for the attainment of spiritual realization.  

Philosophy grows out of an experience which is more or less intuitive, and a philosophical system is an elaboration of the experience through reason. Reason can justify the experience, can at best show the experience to be consistent, but cannot yield the experience itself which transcends reason. Here we find the need for sadhana. It is sadhana which makes the realization or the experience possible.<ref name=":0" />

Philosophy grows out of an experience which is more or less intuitive, and a philosophical system is an elaboration of the experience through reason. Reason can justify the experience, can at best show the experience to be consistent, but cannot yield the experience itself which transcends reason. Here we find the need for sadhana. It is sadhana which makes the realization or the experience possible. The realization of a thought is what sadhana yields us.<ref name=":4">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 14)</ref>

== Sadhana: Its Place and Function ==

== Sadhana: Its Place and Function ==

The inherent division between thought and being, idea and existence, which modern psychologists recently noticed, was long before perceived by the Indian Seers, and was sought to be healed up by Sadhana. All the theories on the nature of truth except the Vedantic one fail to recognize that the slightest interval between idea and reality is an impediment to the attainment of truth.<ref name=":0" /> The idea exists because of the real, not that the real exists because of the idea. But the Vedantic argument for the existence of [[Brahman (ब्रह्मन्)]] is not open to any such charge. Brahman or the Absolute is not merely an idea that is supplied by reason, it is reality or "vastu" which is anubhava-gamya (realized in experience). While [[Brahmatattva (ब्रह्मतत्वम्)|Brahmatattava]] is very subtle in its nature, it is to be recognized (as applicable in this present context) as svayamprakasa and svayamvedya - self-luminous and not revealed or proved by anything else (hence exclusion method of neti-neti is used). Here the Ontological Argument takes a different turn. It is not manana nor reason that reveals Brahman; they are hopelessly inadequate for the purpose. We have the Upanishadic references of Katha and Kena Upanishads to support that Brahman is beyond the thoughts in the manas and speech.<ref name=":0" />

The inherent division between thought and being, idea and existence, which modern psychologists recently noticed, was long before perceived by the Indian Seers, and was sought to be healed up by Sadhana. All the theories on the nature of truth, except the Vedantic one, fail to recognize that the slightest interval between idea and reality is an impediment to the attainment of truth.<ref name=":4" /> The idea exists because of the real, not that the real exists because of the idea. But the Vedantic argument for the existence of [[Brahman (ब्रह्मन्)]] is not open to any such charge. Brahman or the Absolute is not merely an idea that is supplied by reason, it is reality or "vastu" which is anubhava-gamya (realized in experience). While [[Brahmatattva (ब्रह्मतत्वम्)|Brahmatattava]] is very subtle in its nature, it is to be recognized (as applicable in this present context) as svayamprakasa and svayamvedya - self-luminous and not revealed or proved by anything else (hence exclusion method of neti-neti is used to understand Brahman in some schools of philosophy). Here the Ontological Argument takes a different turn. It is not manana nor reason that reveals Brahman; they are hopelessly inadequate for the purpose. We have the Upanishadic references of Katha and Kena Upanishads to support that Brahman is beyond the thoughts in the manas and speech.<ref name=":0" />  

 

== व्युतपत्तिः ॥ Etymology ==

== व्युतपत्तिः ॥ Etymology ==

It is indispensible for a Sadhaka to have a thorough understanding of the nature of the goal he aspires to achieve. He must know very precisely the full content of his ideal with all its implications so that his efforts may not be wasted or misdirected.

It is indispensible for a Sadhaka to have a thorough understanding of the nature of the goal he aspires to achieve. He must know very precisely the full content of his ideal with all its implications so that his efforts may not be wasted or misdirected.

== Sadhana in Dvaita Sampradaya ==

== Kinds of Sadhana ==

Dvaita outlines the means, sadhana for realization of the supreme end, moksa. Sadhana is a progressive endeavour and it mobilizes all the resources of personality. Madhva assimilates into his scheme of sadhana the entire heritage of the Upanisadic thought, the bhakti literature such as the Puranas, the Agamas, and the Epics including the Bhagavad-Gita.  

 

 

 

 

 

 

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.

 

 

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.

 

 

=== Dvaita Sampradaya ===

Dvaita outlines the means, sadhana for realization of the supreme end, moksa. Sadhana is a progressive endeavour and it mobilizes all the resources of personality. Madhva assimilates into his scheme of sadhana the entire heritage of the '''Upanisadic''' thought, the bhakti literature such as the '''Puranas''', the '''Agamas''', and the '''Itihasas''' including the Bhagavad-Gita.  

The foremost and the ultimate factor that brings about man’s liberation, attainment of moksa, is the grace, prasada of Narayana. ‘Without Narayana’s prasada, moksa is not possible’ says Madhva. There are several levels of grace that confers this boon. ‘The grace that responds to karma is the lowest, that, which is in answer to disciplines such as sravana, is of the middle level, and that which rewards the precious possession of knowledge is the highest’. This prasada is an ever-existent reality. All that is required of human effort is to actuate it towards the granting of moksa. It is ultimately God Himself through His grace, which is indistinguishable from His essence because of the principle of Visesa, that effectuates the summum bonum of man, moved towards that end, by the spiritual endeavour of the aspirant.<ref name=":3" />

The foremost and the ultimate factor that brings about man’s liberation, attainment of moksa, is the grace, prasada of Narayana according to the Dvaita Sampradaya. ‘Without Narayana’s prasada, moksa is not possible’ says Madhva. There are several levels of grace that confers this boon. ‘The grace that responds to karma is the lowest, that, which is in answer to disciplines such as sravana, is of the middle level, and that which rewards the precious possession of knowledge is the highest’. This prasada is an ever-existent reality. All that is required of human effort is to actuate it towards the granting of moksa. It is ultimately God Himself through His grace, which is indistinguishable from His essence because of the principle of Visesa, that effectuates the summum bonum of man, moved towards that end, by the spiritual endeavour of the aspirant.<ref name=":3" />

The works of grace of Narayana are manifold. The Visnu-tattvavinirnaya lays down that ‘Visnu grants knowledge to the ignorant, grants liberation to the man of knowledge, and grants ananda to the liberated individual.’ Grace is a continuously operative factor in spiritual life, and does not cease to be required even when the goal is accomplished.

The works of grace of Narayana are manifold. The Visnu-tattvavinirnaya lays down that ‘Visnu grants knowledge to the ignorant, grants liberation to the man of knowledge, and grants ananda to the liberated individual.’ Grace is a continuously operative factor in spiritual life, and does not cease to be required even when the goal is accomplished.

The means prescribed to achieve perceptual experience of God is upasana or nididhyasana. This is meditative contemplation of God with love and longing for the vision. It paves the way for the direct experience of God through the invariable means of grace. The meditation should not be mixed with fear or animosity. It must be of the nature of ardent seeking. The intellectual understanding of God derived from revelation and philosophical investigation can be converted into direct experience only through loving meditation. Aparoksa-jnana is the final phase in the process of knowing God. To effect the transition from mediacy to immediacy, upasana is the essential means. Trivikrama Pandit explains it thus: ‘The accumulated karma, which prevents the emergence of the vision of Ananta, cannot be eliminated except through uninterrupted contemplation.’<ref name=":3">Paramahamsa, K. R. (2012) ''Dvaita Vedanta.'' Tirupati: Tirumala Tirupati Devasthanams. (Page 20-23)</ref>

The means prescribed to achieve perceptual experience of God is upasana or nididhyasana. This is meditative contemplation of God with love and longing for the vision. It paves the way for the direct experience of God through the invariable means of grace. The meditation should not be mixed with fear or animosity. It must be of the nature of ardent seeking. The intellectual understanding of God derived from revelation and philosophical investigation can be converted into direct experience only through loving meditation. Aparoksa-jnana is the final phase in the process of knowing God. To effect the transition from mediacy to immediacy, upasana is the essential means. Trivikrama Pandit explains it thus: ‘The accumulated karma, which prevents the emergence of the vision of Ananta, cannot be eliminated except through uninterrupted contemplation.’<ref name=":3">Paramahamsa, K. R. (2012) ''Dvaita Vedanta.'' Tirupati: Tirumala Tirupati Devasthanams. (Page 20-23)</ref>

=== Sadhana in Visishtadvaita Sampradaya ===

=== Visishtadvaita Sampradaya ===

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]