Sadhana - the way of the pilgrim
It is generally recognised that we are all on the road to somewhere, even if that is only an ultimate end in death. In yoga we have a more positive aim. For yogins (m) and yoginis (f), the road is intended to lead to union with the Divine, God, or the creative force.
The term `sadhana` means simply, the ways and means by which we achieve that goal of union. Generally sadhana is the spiritual path we take which leads to the achievement of siddhi (perfection).
In Hindu terms the word `dharma` implies the ethics of virtue which should govern our lives, and is described in some writings as the means by which we can achieve the state of union. However yogins (and yoginis), in the Mahabharata are urged to `abandon dharma and adharma (vice)`. By doing so, and even abandoning the principle of abandonment, the yogi is told he can find liberation, and thence the way to union with the Divine.
Someone who has made the deliberate choice to follow that spiritual path is known as a `sadhu`, or sadhaka.. As with entry into the priesthood, there is usually a form of initiation giving recognition of the determination of the initiate to devote their life to their sadhana. While there is no necessity for a sadhu to be a practitioner of yoga, the two often go together. Implicit in this decision is the adoption of a way of life involving renunciation, religious discipline, celibacy, meditation and various tapas (austerities). In India there is the ancient tradition of the wandering sadhu with no belongings other than the needs of a beggar. In the west we have our own monastic orders although the hermit of old no longer exists.
Patanjali listed the 8 limbs, or steps of yoga, which had been taught for long before his writing. Beginning with the moral and personal disciplines, going on to physical aspects, and control of the mind, leading to the experience of bliss `samadhi`, these eight steps describe in essence the way of sadhana - the pilgrimage.
The yamas stressing non-violence (ahimsa), truthfulness (satya), not stealing (asetya), chastity and avoiding self indulgence (bramacarya), moderation and non-greed (aparigraha), take us straight to the heart of our own sadhana.
Patanjali lists five niyamas, modes of personal conduct - purity (saucha), contentment (santosa), asceticism (tapas), study of the sciptures (svadhyaya), and devotion to your God (ishvara-pranihana). Other writings add others taking the number up to ten or twelve niyamas. The extra ones include repetition of mantra (japa), sacrifice (homa), silence (mauna), worship (arcana), and pilgrimage (tirtha-atana).
It is interesting that the third and forth limbs – the asanas and pranayama – receive an overwhelming degree of attention in some quarters and almost complete dismissal in others. In fact either extreme misses the point of the asanas. There is the obvious benefit of improved health, but with mental awareness of the process of bodily use and breathing technique develops the next stage of yoga – pratyahara.
In pratyahara the yogi begins to turn his/her focus inwards, gradually turning the physical senses of sight, hearing, smell and taste, and touch/proprioception inwards. This stage continues the inward pilgrimage to Self Realisation.
Withdrawing the senses allows the development of concentration and focusing of the mind – Dharana.
Dhyana – meditation – like the practise of asanas can become a sticking point on the road of sadhana. Practitioners of meditation can become fixated on the techniques used and fail to realise that these are again only tools leading to the final goal of Samadhi.
Samadhi is the state of bliss where the sadhaka goes beyond the mental disciplines and the control of the ego to realise the individual soul, spirit or atman which brings about Self Realisation and union with the individual`s concept of God or their creator.
The quest to realise this ultimate goal of yoga can take many different paths and demands attention to every aspect of life.
I hope you have a wonderful journey.
It is generally recognised that we are all on the road to somewhere, even if that is only an ultimate end in death. In yoga we have a more positive aim. For yogins (m) and yoginis (f), the road is intended to lead to union with the Divine, God, or the creative force.
The term `sadhana` means simply, the ways and means by which we achieve that goal of union. Generally sadhana is the spiritual path we take which leads to the achievement of siddhi (perfection).
In Hindu terms the word `dharma` implies the ethics of virtue which should govern our lives, and is described in some writings as the means by which we can achieve the state of union. However yogins (and yoginis), in the Mahabharata are urged to `abandon dharma and adharma (vice)`. By doing so, and even abandoning the principle of abandonment, the yogi is told he can find liberation, and thence the way to union with the Divine.
Someone who has made the deliberate choice to follow that spiritual path is known as a `sadhu`, or sadhaka.. As with entry into the priesthood, there is usually a form of initiation giving recognition of the determination of the initiate to devote their life to their sadhana. While there is no necessity for a sadhu to be a practitioner of yoga, the two often go together. Implicit in this decision is the adoption of a way of life involving renunciation, religious discipline, celibacy, meditation and various tapas (austerities). In India there is the ancient tradition of the wandering sadhu with no belongings other than the needs of a beggar. In the west we have our own monastic orders although the hermit of old no longer exists.
Patanjali listed the 8 limbs, or steps of yoga, which had been taught for long before his writing. Beginning with the moral and personal disciplines, going on to physical aspects, and control of the mind, leading to the experience of bliss `samadhi`, these eight steps describe in essence the way of sadhana - the pilgrimage.
The yamas stressing non-violence (ahimsa), truthfulness (satya), not stealing (asetya), chastity and avoiding self indulgence (bramacarya), moderation and non-greed (aparigraha), take us straight to the heart of our own sadhana.
Patanjali lists five niyamas, modes of personal conduct - purity (saucha), contentment (santosa), asceticism (tapas), study of the sciptures (svadhyaya), and devotion to your God (ishvara-pranihana). Other writings add others taking the number up to ten or twelve niyamas. The extra ones include repetition of mantra (japa), sacrifice (homa), silence (mauna), worship (arcana), and pilgrimage (tirtha-atana).
It is interesting that the third and forth limbs – the asanas and pranayama – receive an overwhelming degree of attention in some quarters and almost complete dismissal in others. In fact either extreme misses the point of the asanas. There is the obvious benefit of improved health, but with mental awareness of the process of bodily use and breathing technique develops the next stage of yoga – pratyahara.
In pratyahara the yogi begins to turn his/her focus inwards, gradually turning the physical senses of sight, hearing, smell and taste, and touch/proprioception inwards. This stage continues the inward pilgrimage to Self Realisation.
Withdrawing the senses allows the development of concentration and focusing of the mind – Dharana.
Dhyana – meditation – like the practise of asanas can become a sticking point on the road of sadhana. Practitioners of meditation can become fixated on the techniques used and fail to realise that these are again only tools leading to the final goal of Samadhi.
Samadhi is the state of bliss where the sadhaka goes beyond the mental disciplines and the control of the ego to realise the individual soul, spirit or atman which brings about Self Realisation and union with the individual`s concept of God or their creator.
The quest to realise this ultimate goal of yoga can take many different paths and demands attention to every aspect of life.
I hope you have a wonderful journey.
Pilgrims in the Himalayas walking up to the source of the sacred River Ganges.