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== Unity in Indian Sadhana ==
== Unity in Indian Sadhana ==
The aim of studying philosophy is not merely to gratify theoretical curiosity, but also to live the right kind of life, consciously adjusting one's conduct to one's intellectual convictions. In common to all systems, developing discipline consists of two parts namely
* for cultivating detachment (vairagya)
* for acquiring knowledge (jnana) of the ultimate reality and transforming it into direct knowledge.
The former part of the discipline signifies adherence to the duty in the manner taught by Bhagavadgita, with no desire for its worldly fruit but with a view to perfecting character (karma-yoga). Success in this part of training is indicated by the appearance, in the disciple, of the following traits which are described as "fourfold aid" or sadhanachatushtaya to the study of Vedanta. They are
# ability to discriminate between the transient and the eternal
# absence of desire for securing pleasure or avoiding pain here or elsewhere
# attainment of calmness, temperance, the spirit of renunciation, fortitude, power of concentration of mind, faith (will to believe)
# desire for true freedom
When this is acquired, there is a three fold training, for acquiring knowledge, which is mainly intellectual.
# '''Sravana''' or formal study : this signifies learning from a proper preceptor or Guru.
# '''Manana''' or reflection : as a result of the teaching the disciple comes to know the unity of the individual and ultimate reality
# '''Dhyana''' or meditation : constant dwelling on the truth to transform into direct experience the knowledge acquired by the study of Upanishads
Thus we see that all Indian shastras agreed upon the general principles of ethical conduct which must be followed for the attainment of salvation. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost same as those advocated by the Yoga system. It is in later times that devotion (भक्तिः ।bhakti) is seen to occupy a more prominent place specially in Vaishnava schools of thought. Thus, although many differences are seen among the various shastras, yet their goal of life, their attitude towards the world and means for the attainment of the goal (साधना । sadhana) fundamentally being the same, advocates a unique unity in the practical sadhana of almost all the Indian philosophical schools of thought. The religious craving has been universal in India and this uniformity of sadhana has therefore secured for India a unity in all her aspirations and strivings.<ref name=":12" />
Thus we see that all Indian shastras agreed upon the general principles of ethical conduct which must be followed for the attainment of salvation. There are indeed divergences in certain details or technical names, but the means to be adopted for purification are almost same as those advocated by the Yoga system. It is in later times that devotion (भक्तिः ।bhakti) is seen to occupy a more prominent place specially in Vaishnava schools of thought. Thus, although many differences are seen among the various shastras, yet their goal of life, their attitude towards the world and means for the attainment of the goal (साधना । sadhana) fundamentally being the same, advocates a unique unity in the practical sadhana of almost all the Indian philosophical schools of thought. The religious craving has been universal in India and this uniformity of sadhana has therefore secured for India a unity in all her aspirations and strivings.<ref name=":12" />
==References==
==References==
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