Philosophy of Hindu Sadhana

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The First Part of this book is devoted to the discussion of the function and characteristics of Hindu Sadhana in general. The Second Part deals with the particular forms of Hindu Sadhana-Karma, Jnana and Bhakti. We have included the Yoga form of Sadhana under Karma, and have taken the system propounded by Patanjali as representative of the Yoga line of Sadhana. Although there are other forms of Yoga, such as Hatha-yoga, Laya-yoga etc., still they seem to be of the nature of preparatory disciplines, helping to make the vehicle, the body and the vital processes, fit for the higher processes, and are not possibly meant to be independent methods of realisation. The Tantric method of Sadhana has been included under the Bhakti line, because it emphasises the aspect of upasana or worship.

The theoretical side of Indian Philosophy has been ably presented in the monumental works of Sir Sarbapalli Radhakrishnan and Dr. Surendra Nath Das Gupta. I have attempted in the following pages a presentation of the practical side of Hindu Philosophy as manifested in the different religious systems of the Hindus. It has been my special endeavour to show the essential connection between theory and practice, and to point out the true significance of the course of discipline prescribed by the different religious systems for the attainment of spiritual realisation. The subject is so very wide that it has not been possible for me to deal in detail with everything that ought to fall within its scope, and I have been compelled to remain satisfied, in most cases, with merely a general treatment. I have confined myself to the discussion of the orthodox forms of Hindu Sadhana, and have not included Buddhistic and Jaina Sadhana in this work.

The First Part of this book is devoted to the discussion of the function and characteristics of Hindu Sadhana in general. The Second Part deals with the particular forms of Hindu Sadhana-Karma, Jnana and Bhakti. We have included the Yoga form of Sadhana under Karma, and have taken the system propounded by Patanjali as representative of the Yoga line of Sadhana. Although there are other forms of Yoga, such as Hatha-yoga, Laya-yoga etc., still they seem to be of the nature of preparatory disciplines, helping to make the vehicle,-the body and the vital processes, fit for the higher processes, and are not possibly meant to be independent methods of realisation. The Tantric method of Sadhana has been included under the Bhakti line, because it emphasises the aspect of upasana or worship.

I have avoided technical discussions as far as possible, and it is expected that the book will suit the general reader, excepting a few portions. Those who do not possess special knowledge of philosophy would, however, do well to omit Ch. 11, the concluding pages of Ch. X, and a few pages of Ch. XI.

I have not used italics for the Sanskrit words placed within brackets, as the brackets themselves, I think, mark them out sufficiently. Italics have not been used also for words that have become very familiar through repeated usage.

In the Appendix, I have explained some of the terms and expressions used in the book, which could not be dealt with more elaborately in the places where they occur.

A great deal of difficulty has been felt in judging as to how much of the details of Sadhana ought to be included and how much to be left out. Sometimes I have felt that I am introducing unnecessary details, sometimes, that I have become unjustifiably brief; I do not know whether I have succeeded in steering a middle course between the two. I have to express my gratefulness to Mahamahopadhyaya Pandit Jogendranath Tarkatirtha for explaining some of my difficulties. I am deeply indebted to my friends, Professor Gopinath Bhattacharya and Professor Asokenath Vedanta-tirtha, for the ungrudging assistance they have rendered me in various ways in the preparation of this volume.

In 'Hindu Sadhana' Dr. Nalini Kanta Brahma contributes a highly interesting and important work to the literature of Hindu Thought and Religion. His training as a student of Philosophy, his extensive studies in religious literature, and above all, his deep faith in the value of the Classical types of devotion and discipline, have enabled him to produce a book which will be invaluable to all students of Religion. The writer insists rightly on those characteristics of Hindu Religion which bring out its kinship with the higher religious thought of the world and also make manifest the attitude of broad toleration characteristic of the Hindu Religion. The book offers an illustration of what may be called the organic unity of higher religions. Though the writer's interest is more on the practical side of Hinduism, there is a very clear discussion of the fundamental philosophical concepts underlying the Hindu Faith. I have no doubt that the book will be read widely by all those interested in Philosophy and Religion.