Sadhana and Indian Psychology (साधनं मनोविज्ञानं च)

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.

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.

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. 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.

Bhagavadgita presents the all positive psychological elements or characteristics that everyone needs to cultivate to be able to learn the knowledge of Brahman. These elements of Jnana include

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३-८॥

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३-९॥

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३-१०॥

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३-११॥

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३-१२॥ Bhaga. Gita. 13. 8-12)

Shri Krishna lists that the characteristics mentioned (in these shlokas) constitute Jnana and those opposite to these are termed as Ajnana.

1. अमानित्वम् ॥ humility
2. अदम्भित्वम् ॥ pridelessness
3. अहिंसा ॥ nonviolence
4. क्षान्तिः ॥ tolerance
5. आर्जवम् ॥ simplicity
6. आचार्योपासनम् ॥ service to a spiritual teacher
7. शौचम् ॥ cleanliness
8. स्थैर्यम् ॥ steadfastness
9. आत्मविनिग्रहः ॥ self-control
10. इन्द्रियार्थेषु वैराग्यम् ॥ desirelessness in the sense pleasures
11. अनहङ्कारः ॥ without ego
12. जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ remembering the problems of birth, death, old age, disease, and miseries that go with the physical body (to motivate oneself to think about the Atman)
13. असक्तिः ॥ without attachment
14. पुत्रदारगृहादिषु अनभिष्वङ्गः ॥ without fondness towards son, wife, or home etc.
15. नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ constancy in a balanced manas or citta (or mind) or having equanimity of the mind in attainment of favorable or unfavorable consequences
16. विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ preferring solitude having no desire to associate with people
17. मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ॥ unwavering offering of unalloyed devotion to kRSNa
18. अध्यात्मज्ञाननित्यत्वम् ॥ Constant dwelling on the knowledge pertaining to the Self
19. तत्त्वज्ञानार्थदर्शनम् ॥ Contemplation (on the goal) for the attainment of knowledge of the truth