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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 (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 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>   

== Sadhana related to Sadhaka and the Sadhya ==

== Sadhana related to Sadhaka and the Sadhya ==

A Vedantic aspirant may be termed as a Sadhaka (साधकः) who has a goal (eg., Srimaha Vishnu, Brahman) or Sadhya (साध्यम्) and the means to attain the goal is Sadhana (साधनम्) which could include Bhakti, Jnana and Yoga margas.

A Vedantic aspirant may be termed as a Sadhaka (साधकः) who has a goal (eg., Sri Mahavishnu, Brahman) or Sadhya (साध्यम्) and the means to attain the goal is Sadhana (साधनम्) which could include Bhakti, Jnana and Yoga margas.

=== Who has the Adhikara for Sadhana? ===

=== Who has the Adhikara for Sadhana? ===

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

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

Summarized below is the divisional outlook of Sadhana into positive and negative aspects according to various ways   

Summarized below is the divisional outlook of Sadhana into positive and negative aspects according to various ways<ref name=":5" />  

{| class="wikitable"

{| class="wikitable"

!Text/Sadhana Line

!Text/Sadhana Line

- mantra-chaitanya according to Tantrika.

- mantra-chaitanya according to Tantrika.

=== Sadhana - Margas ===

=== Paths of Sadhana ===

There is yet another classification of Sadhana into different ways based on the important [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] tenets, namely,  

There is yet another classification of Sadhana into different ways based on the important [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] tenets, namely,  

In the previous section, we saw how worship has transitioned from externality to internality, a quality most unique to the human being. Whatever may be the path a sadhaka takes, he realizes that the finite, individual human being has an element of divinity inherent in him; and that the experience of the Infinite is not a foreign experience to him. The gradual unfolding of the latent, capacities of man in the direction of knowledge, power and holiness is the function and purpose of Sadhana.  

In the previous section, we saw how worship has transitioned from externality to internality, a quality most unique to the human being. Whatever may be the path a sadhaka takes, he realizes that the finite, individual human being has an element of divinity inherent in him; and that the experience of the Infinite is not a foreign experience to him. The gradual unfolding of the latent, capacities of man in the direction of knowledge, power and holiness is the function and purpose of Sadhana.  

The mind is ordinarily engaged in diverse sense-oriented things, and because of its functioning in various directions its energy becomes diffused and fails to grasp truths clearly. However, when mental energy is conserved through concentration, un-common and wonderful powers are manifested by the mind. The highest development and purification of the intellect (Buddhi) seem to be the exact reflection of the Purusa or the Self which is omniscient. It is, however, only a reflection of the Self, and not the Self as it is in itself. Bauddik revelation is always dependent on some process, and Buddhi is only an instrument or rather a mirror for the revelation of truths. The atmic revelation alone is really free and independent, because it is revelation itself depending neither on any subject nor on any object. Buddhi becomes a fit instrument for revelation through concentration (dhyana), and in the samadhi or the sakshatkara state, the Buddhi merges into the Self which alone remains.

The mind is ordinarily engaged in diverse sense-oriented things, and because of its functioning in various directions its energy becomes diffused and fails to grasp truths clearly. However, when mental energy is conserved through concentration, un-common and wonderful powers are manifested by the mind. The highest development and purification of the intellect (Buddhi) seem to be the exact reflection of the Purusa or the Self which is omniscient. It is, however, only a reflection of the Self, and not the Self as it is in itself. Bauddik revelation is always dependent on some process, and Buddhi is only an instrument or rather a mirror for the revelation of truths. The atmic revelation alone is really free and independent, because it is revelation itself depending neither on any subject nor on any object. Buddhi becomes a fit instrument for revelation through concentration (dhyana), and in the samadhi or the sakshatkara state, the Buddhi merges into the Self which alone remains.<ref>Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 46-48)</ref>

[[Sadhana and Indian Psychology (साधनं मनोविज्ञानं च)]] are thus very intricately related topics that have significant implications on the personality and perspectives of a human being. Sanatana Dharma is based primarily and fundamentally in the actual living experience, its aim and emphasis always being the realization or anubhuti of the ultimate truth. 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 to bring about this realization or anubhuti.

[[Sadhana and Indian Psychology (साधनं मनोविज्ञानं च)]] are thus very intricately related topics that have significant implications on the personality and perspectives of a human being. Sanatana Dharma is based primarily and fundamentally in the actual living experience, its aim and emphasis always being the realization or anubhuti of the ultimate truth. 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 to bring about this realization or anubhuti.

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.<ref name=":72" />  

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.<ref name=":72" />  

=== [[Sadhana in Sampradayas (सम्प्रदायेषु साधनम्)]]  ===

== Sadhana in Sampradayas (सम्प्रदायेषु साधनम्) ==

The different systems of philosophy have prescribed different means for attainment of spiritual perfection and these vary sometimes from person to person according to their mental  and spiritual attainments. The different schools of Vedanta have expounded the philosophy of Sadhana in their own characteristic way and prescribed either Action (Karma-marga) or Knowledge (Jnana-marga), or Devotion, the self-surrender (Bhakti-marga) as the case may be, as the means for perfection.<ref name=":2" />

The different systems of philosophy have prescribed various means for the attainment of spiritual perfection and these vary sometimes from person to person according to their mental  and spiritual attainments. The different schools of Vedanta have expounded the philosophy of Sadhana in their own characteristic way and prescribed either Action (Karma-marga) or Knowledge (Jnana-marga), or Devotion, the self-surrender (Bhakti-marga) as the case may be, as the means for perfection. Thus we have elemental variations in how people practicing a particular sampradaya take up their sadhana. While we have three or four major ways of undertaking sadhana, it is left to the choice of the person as to what suits him in following a particular path as long as the sadhana is under the tutelage of a Guru as prescribed in the texts.<ref name=":2" />

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]