Sādhanā

Sādhanā(Sanskrit:साधना;Tibetan:སྒྲུབ་ཐབས་,THL:druptap;Chinese:Tu hành;pinyin:xiūxíng) is anego-transcendingspiritual practice.^[1]It includes a variety of disciplines inHindu,^[2]Buddhist^[3]andJain^[4]traditions that are followed in order to achieve variousspiritualorritualobjectives.

Sadhana is done for attaining detachment from worldly things, which can be a goal of asadhu.Karma yoga,bhakti yogaandjnana yogacan also be described as sadhana; constant efforts to achieve maximum level of perfection in all streams of day-to-day life can be described as Sadhana.^[5]

Sādhanācan also refer to atantricliturgy or liturgical manual, that is, the instructions to carry out a certain practice.

Definitions

The historian N. Bhattacharyya provides a working definition of the benefits of sādhanā as follows:

[R]eligioussādhanā,which both prevents an excess of worldliness and molds the mind and disposition (bhāva) into a form which develops the knowledge of dispassion andnon-attachment.Sādhanāis a means whereby bondage becomes liberation.^[6]

B. K. S. Iyengar(1993: p. 22), in his English translation of and commentary to theYoga Sutras of Patanjali,defines sādhanā in relation toabhyāsaandkriyā:

Sādhanāis a discipline undertaken in the pursuit of a goal.Abhyāsais repeated practice performed with observation and reflection.Kriyā,or action, also implies perfect execution with study and investigation. Therefore,sādhanā,abhyāsa,andkriyāall mean one and the same thing. Asādhaka,or practitioner, is one who skillfully applies...mind and intelligence in practice towards a spiritual goal.^[7]

Paths

The term sādhanā means "methodical discipline to attain desired knowledge or goal". Sadhana is also done for attaining detachment from worldly things, which itself can be the goal. A person undertaking such a practice is known in Sanskrit as asādhu(femalesādhvi),sādhaka(femalesādhakā) oryogi(Tibetanpawo;feminineyoginiordakini,Tibetankhandroma). The goal of sādhanā is to attain some level of spiritual realization,^[8]which can be eitherenlightenment,pure love of God (prema), liberation (moksha) from the cycle of birth and death (saṃsāra), or a particular goal such as the blessings of a deity as in theBhaktitraditions.

Sādhanā can involvemeditation,chanting ofmantrasometimes with the help ofprayer beads,pujato a deity,yajña,and in very rare casesmortification of the fleshor tantric practices such as performing one's particularsādhanāwithin a cremation ground.

Traditionally in some Hindu and Buddhist traditions in order to embark on a specific path of sādhanā, agurumay be required to give the necessary instructions. This approach is typified by some Tantric traditions, in which initiation by a guru is sometimes identified as a specific stage of sādhanā.^[9]On the other hand, individual renunciates may develop their own spiritual practice without participating in organized groups.^[10]

In Yoga

TheYoga Sutrashas 196 sūtras with ideas and wisdom that a sādhaka can take for a path towards self-realization.B. K. S. Iyengar(1993: p. 3) notes that:

Kriyāyoga gives us the practical disciplines needed to scale the spiritual heights.....the four padas of the Yoga Sūtras describe different disciplines of practice, the qualities or aspects of which vary according to the development of intelligence and refinement of consciousness of each sādhaka.

In theYoga SutrasII.1, Patañjali and his commentators write that the Kriyāyoga (action-oriented type of yoga) is to be undertaken by those whose mind is not already fixed. The fi xing or "stilling of the changing states of mind" (Yoga SutrasI.2) is the goal of yoga, for which Kriyāyoga is necessary as a first step for a sādhaka.^[11]There are three aspects of Kriyāyoga:^[11]

Discipline -tapas,comprises the "sāttvicizing"of one's sensual engagements or controlling one's senses and making sure that what they consume is amenable to asattvicmind.
Study -svādhyāya,is taken by Vyāsa, the main commentator on theYoga Sutras,to refer to the chanting ofmantras(an act which is usually termedjapa) and the study of scriptures (jñāna).
Dedication to God -Īśvara-praṇidhāna,meaning dedicating all of ones actions to God (Īśvara), which the commentators implicitly refer to thebhakti-centered karma-yoga that is described in the second chapter of theGita.

Vachaspati Mishra,an influential commentator on theYoga Sutras,notes that these three aspects of Kriyāyoga are necessary in order to purify the mind, making it moresāttvicthanrājasicortāmasic.Such purity of the mind allows one to then cultivate practice (abhyāsa) and dispassion (vairāgya), which are prerequisites for achieving the stilling of the mind.^[11]

Bhakti and Sadhana

InVaishnavism,bhakti,or devotional practice, is categorized into two types: the practice itself (sadhana) and the perfectional state of that practice (siddhi).Jiva Goswamiuses the termssadhana-bhakti(bhakti as the means) andsadhya-bhakti(bhaktias the end).ChaitanyaVaishnavas engage inraganuga-sadhana,a meditative practice emulating the spontaneous love of Krishna's close companions. This form of devotion, while potentially reducing the emphasis on ritual practices, still involves the worship of Krishna's image.^[12]

Buddhism

InVajrayāna Buddhismand theNalandatradition, there are fifteen major tantricsādhanās:^{[citation needed]}

All of these are available in Tibetan form, many are available in Chinese and some are still extant in ancient Sanskrit manuscripts.^[13]^{[citation needed]}

Kværne(1975: p. 164) in his extended discussion ofsahajā,treats the relationship of sādhanā tomandalathus:

[E]xternal ritual and internal sādhanā form an indistinguishable whole, and this unity finds its most pregnant expression in the form of the mandala, thesacred enclosureconsisting of concentric squares and circles drawn on the ground and representing that adamantine plane of being on which the aspirant to Buddhahood wishes to establish himself. The unfolding of the tantric ritual depends on the mandala; and where a material mandala is not employed, the adept proceeds to construct one mentally in the course of his meditation.^[14]

References

^Flood, Gavin.An Introduction to Hinduism.Cambridge University Press: Cambridge, 1996. pp. 92, 156, 160, 167.ISBN 0-521-43878-0.
^NK Brahma, Philosophy of Hindu Sādhanā,ISBN 978-8120333062,pages ix-x
^http:// rigpawiki.org/index.php?title=Sādhanā^{[dead link]}
^C.C. Shah, Cultural and Religious Heritage of India: Jainism, Mittal,ISBN 81-7099-9553,page 301
^V. S. Apte.A Practical Sanskrit Dictionary.p. 979.
^Bhattacharyya, N. N.History of the Tantric Religion.Second Revised Edition. (Manohar: New Delhi, 1999) p. 174.ISBN 81-7304-025-7
^Iyengar, B.K.S. (1993, 2002).Light on the Yoga Sūtras of Patañjali.Hammersmith, London, UK: Thorsons.ISBN 978-0-00-714516-4p.22
^"What is spiritual level?".Spiritual Science Research Foundation.Archivedfrom the original on 28 September 2020.Retrieved20 September2020.
^Bhattacharyya, op. cit., p. 317.
^Flood, Gavin.An Introduction to Hinduism.Cambridge University Press: Cambridge, 1996. p. 92.ISBN 0-521-43878-0.
^^a ^b ^cPatañjali (2009).The Yoga sūtras of Patañjali: a new edition, translation, and commentary with insights from the traditional commentators.Edwin F. Bryant (1st ed.). New York: North Point Press. pp. 169–172.ISBN 978-0-86547-736-0.OCLC 243544645.Archivedfrom the original on 2022-05-08.Retrieved2022-11-14.
^Flood, Gavin Dennis (2020).Hindu practice.The Oxford history of hinduism. Oxford: Oxford University Press. p. 278.ISBN 978-0-19-873350-8.
^"Bibliography".Digital Sanskrit Buddhist Canon.University of the West Archives of Ancient Sanskrit Manuscripts. Archived fromthe originalon 2010-06-12.
^Kvaerne, Per (1975). "On the Concept of Sahaja in Indian Buddhist Tantric Literature". (NB: article first published inTemenosXI (1975): pp.88-135). Cited in: Williams, Jane (2005).Buddhism: Critical Concepts in Religious Studies, Volume 6.Routledge.ISBN 0-415-33226-5,ISBN 978-0-415-33226-2.Source:[1](accessed; Friday April 16, 2010)

[1] Flood, Gavin.An Introduction to Hinduism.Cambridge University Press: Cambridge, 1996. pp. 92, 156, 160, 167.ISBN 0-521-43878-0.

[2] NK Brahma, Philosophy of Hindu Sādhanā,ISBN 978-8120333062,pages ix-x

[3] ttp:// rigpawiki.org/index.php?title=Sādhanā^{[dead link]}

[4] C.C. Shah, Cultural and Religious Heritage of India: Jainism, Mittal,ISBN 81-7099-9553,page 301

[5] V. S. Apte.A Practical Sanskrit Dictionary.p. 979.

[6] Bhattacharyya, N. N.History of the Tantric Religion.Second Revised Edition. (Manohar: New Delhi, 1999) p. 174.ISBN 81-7304-025-7

[7] Iyengar, B.K.S. (1993, 2002).Light on the Yoga Sūtras of Patañjali.Hammersmith, London, UK: Thorsons.ISBN 978-0-00-714516-4p.22

[8] "What is spiritual level?".Spiritual Science Research Foundation.Archivedfrom the original on 28 September 2020.Retrieved20 September2020.

[9] Bhattacharyya, op. cit., p. 317.

[10] Flood, Gavin.An Introduction to Hinduism.Cambridge University Press: Cambridge, 1996. p. 92.ISBN 0-521-43878-0.

[:0-11] Patañjali (2009).The Yoga sūtras of Patañjali: a new edition, translation, and commentary with insights from the traditional commentators.Edwin F. Bryant (1st ed.). New York: North Point Press. pp. 169–172.ISBN 978-0-86547-736-0.OCLC 243544645.Archivedfrom the original on 2022-05-08.Retrieved2022-11-14.

[12] Flood, Gavin Dennis (2020).Hindu practice.The Oxford history of hinduism. Oxford: Oxford University Press. p. 278.ISBN 978-0-19-873350-8.

[13] "Bibliography".Digital Sanskrit Buddhist Canon.University of the West Archives of Ancient Sanskrit Manuscripts. Archived fromthe originalon 2010-06-12.

[14] Kvaerne, Per (1975). "On the Concept of Sahaja in Indian Buddhist Tantric Literature". (NB: article first published inTemenosXI (1975): pp.88-135). Cited in: Williams, Jane (2005).Buddhism: Critical Concepts in Religious Studies, Volume 6.Routledge.ISBN 0-415-33226-5,ISBN 978-0-415-33226-2.Source:[1](accessed; Friday April 16, 2010)

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