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Sadhana (Samskrit: साधना) 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 is one among the four unique concepts of Sanatana Dharma, the other three being, [[Dharma (धर्मः)|Dharma]], [[Karma (कर्म)|Karma]], and [[Yoga Darshana (योगदर्शनम्)|Yoga]].

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 is one among the four unique concepts of Sanatana Dharma, the other three being, [[Dharma (धर्मः)|Dharma]], [[Karma (कर्म)|Karma]], and [[Yoga Darshana (योगदर्शनम्)|Yoga]].

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>   

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>   

==== Sadhya in Visistadvaita Sampradaya ====

==== Sadhya in Visistadvaita Sampradaya ====

The Absolute of Visistadvaitam is characterised by its attributes of the sentient and the non-sentient unlike that of the undifferentiated Brahman of Advaita. Desika affirms that the study of vedantic reality as tattva relates to only one Absolute, the, Brahman characterized by its modal expressions of the chit and the achit.<ref name=":2" /><blockquote>अशेषचिदचित्प्रकारं ब्रह्मैकमेव तत्त्वम्। (Nyaya. Sidd. Page 187)</blockquote>Sri. Ramanujacharya comes to the conclusion of one Supreme Reality on different grounds of visistaikya. ‘Brahman is qualified by plurality but is not itself plural. The individual selves as well as matter, though really different from Brahman, the Supreme self, form one with it being its attributes. Ramanuja explains the relationship of the world with Brahman in a realistic way following the parishkrita saktivada according to which the chit and the achit are admitted as the shakti of the Supreme or attributes inseparable and powerful of action. the philosophy of Ramanujacharya is established in the central thought that Brahman is the ground of all existence and that all other entities exist to glorify it.<ref>Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita.'' Adyar: The Adyar Library</ref><ref name=":2" />

The Absolute of Visistadvaitam is characterised by its attributes of the sentient and the non-sentient unlike that of the undifferentiated Brahman of Advaita. Desika affirms that the study of vedantic reality as tattva relates to only one Absolute, the, Brahman characterized by its modal expressions of the chit and the achit.<ref name=":2" /><blockquote>अशेषचिदचित्प्रकारं ब्रह्मैकमेव तत्त्वम्। (Nyaya. Sidd. Page 187)</blockquote>Sri. Ramanujacharya comes to the conclusion of one Supreme Reality on different grounds of visistaikya. ‘Brahman is qualified by plurality but is not itself plural. The individual selves as well as matter, though really different from Brahman, the Supreme self, form one with it being its attributes. Ramanujacharya explains the relationship of the world with Brahman in a realistic way following the parishkrita saktivada according to which the chit (चित्) and the achit (अचित्) are admitted as the shakti of the Supreme or attributes inseparable and powerful of action. In the Sribhashyam, Ramanujacharya quotes<blockquote>पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८-२२॥ (Bhag. Gita. 8.22)</blockquote>Meaning: That Highest Purusha, O Partha, is attainable by unswerving Bhakti (devotion to Him) alone, within whom all beings dwell, by whom all this is pervaded.

 

The philosophy of Ramanujacharya is established in the central thought that the Highest Person (पुरुषः, Brahman) is the ground of all existence and that all other entities exist to glorify it.<ref>Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita.'' Adyar: The Adyar Library</ref><ref name=":2" />

==== Sadhya in Dvaita Sampradaya ====

==== Sadhya in Dvaita Sampradaya ====

Meaning: O! Raghava, there are two ways of destroying or controlling the mind (chitta), namely Yoga and Jnana. Yoga is suppression of the mental states, while jnana is right perception. Some are incapable of attaining yoga; others cannot have jnana. It is because of this fact that Paramashiva spoke of these two methods.<ref name=":5" />  

Meaning: O! Raghava, there are two ways of destroying or controlling the mind (chitta), namely Yoga and Jnana. Yoga is suppression of the mental states, while jnana is right perception. Some are incapable of attaining yoga; others cannot have jnana. It is because of this fact that Paramashiva spoke of these two methods.<ref name=":5" />  

These two, Jnana and Yoga or rather Jnana and Karma, are the high roads to the attainment of adhyatmik success. For men of mental attainments, jnana or vicara is efficacious. The Buddhi controls the mind, and the mind controls the sense-organs. Here the order of things follows a natural path, in that the conquest of the body by the mind, of the mind by the buddhi - is a permanent change, it is the path of Jnana. Yoga methods are to control the mind primarily through physical and physiological processes. It is well known that the mind is intimately connected with the body, and it is normally expected that the regulation of the physical and physiological processes would lead to a corresponding regulation of the mental processes. The Yoga system, the Tantrika method and the Bhakti-marga come under the second form, of Sadhana, viz., seeking to control the mind (higher subtle centre) by means of the body and its processes (lower and gross manifestation). Herein lies the special achievement of the Sanatana Dharma principles - in that they have a course ready for everybody who seeks spiritual progress. Any process or condition, whether physiological or mental, that helps to induce a meditative, serene and balanced state of the inner Self - where the spiritual realization, the consciousness of unity with the Divine becomes possible - has been regarded as of immense value for the sadhaka or the person who seeks spiritual advancement.<ref name=":5" />  

These two, Jnana and Yoga or rather Jnana and Karma, are the high roads to the attainment of adhyatmik success. For men of mental attainments, jnana or vicara is efficacious. The Buddhi controls the mind, and the mind controls the sense-organs. Here the order of things follows a natural path, in that the conquest of the body by the mind, of the mind by the buddhi - is a permanent change, it is the path of Jnana. Yoga methods are to control the mind primarily through physical and physiological processes. It is well known that the [[Manas (मनः)|mind]] is intimately connected with the body, and it is normally expected that the regulation of the physical and physiological processes would lead to a corresponding regulation of the mental processes. The Yoga system, the Tantrika method and the Bhakti-marga come under the second form, of Sadhana, viz., seeking to control the mind (higher subtle centre) by means of the body and its processes (lower and gross manifestation). Herein lies the special achievement of the Sanatana Dharma principles - in that they have a course ready for everybody who seeks spiritual progress. Any process or condition, whether physiological or mental, that helps to induce a meditative, serene and balanced state of the inner Self - where the spiritual realization, the consciousness of unity with the Divine becomes possible - has been regarded as of immense value for the sadhaka or the person who seeks spiritual advancement.<ref name=":5" />  

The Bhakti line of Sadhana lies intermediate between Jnana and Karma. It does not, like Karma, rely entirely upon the bodily processes and seek to control the higher mental centres by the lower bodily activities; nor, like Jnana, does it solely rest upon the transcendent functioning of reason. It seeks to elevate human consciousness through the divine emotion of love which subdues all lower passions and impulses. Bhakti combines law with love, vidhi (obligatory rites and processes) with raga (spontaneous love), and thus it seeks help from the body and its processes also. As it combines both forms of Sadhana, viz., controlling the higher by the lower and also the lower by the higher—it also achieves its end quickly.<ref name=":5" />  

The Bhakti line of Sadhana lies intermediate between Jnana and Karma. It does not, like Karma, rely entirely upon the bodily processes and seek to control the higher mental centres by the lower bodily activities; nor, like Jnana, does it solely rest upon the transcendent functioning of reason. It seeks to elevate human consciousness through the divine emotion of love which subdues all lower passions and impulses. Bhakti combines law with love, vidhi (obligatory rites and processes) with raga (spontaneous love), and thus it seeks help from the body and its processes also. As it combines both forms of Sadhana, viz., controlling the higher by the lower and also the lower by the higher—it also achieves its end quickly.<ref name=":5" />