Sadhu

Hindu sadhu with painted face

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Not to be confused with Sadu.For the 1994 film, see Sadhu (film).

A sadhu (IAST: sādhu (male), sādhvī (female)), also spelled saddhu, is a religiousascetic, mendicant (monk) or any holy person in Hinduism and Jainism who hasrenounced the worldly life.[1][2][3] They are sometimes alternatively referred to asjogi,sannyasi or vairagi.[1]

It literally means one who practises a ″sadhana″ or keenly follows a path of spiritualdiscipline.[4] Although the vast majority of sādhus are yogīs, not all yogīs are sādhus.The sādhu is solely dedicated to achieving moksa (liberation), the fourth and finalaśrama (stage of life), through meditation and contemplation of Brahman. Sādhusoften wear simple clothing, such saffron-coloured clothing in Hinduism, white ornothing in Jainism, symbolising their sannyāsa (renunciation of worldly possessions).A female mendicant in Hinduism and Jainism is often called a sadhvi, or in sometexts as aryika.[2][3]

Contents [hide]

1 Etymology2 Demographics and lifestyle3 Sadhu sects

3.1 Hinduism

3.2 Jainism4 Becoming a sadhu

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A sadhu in yoga position, reading a bookin Varanasi

5 Festive gatherings6 See also

7 Notes8 References9 Further reading

10 External links

Etymology [ edit ]

The term sadhu (Sanskrit: साध) appears in Rigveda and Atharvaveda where it means"straight, right, leading straight to goal", according to Monier Monier-Williams.[5][note 1] In theBrahmanas layer of Vedic literature, the term connotes someone who is "well disposed,kind, willing, effective or efficient, peaceful, secure, good, virtuous, honourable, righteous,noble" depending on the context.[5] In the Hindu Epics, the term implies someone who is a"saint, sage, seer, holy man, virtuous, chaste, honest or right".[5]

The Sanskrit terms sādhu ("good man") and sādhvī ("good woman") refer to renouncers whohave chosen to live lives apart from or on the edges of society to focus on their own spiritualpractices.[6]

The words come from the root sādh, which means "reach one's goal", "make straight", or"gain power over".[7] The same root is used in the word sādhanā, which means "spiritualpractice". It literally means one who practises a ″sadhana″ or a path of spiritual discipline.[4]

Demographics and lifestyle [ edit ]

There are 4 to 5 million sadhus in India today and they are widely respected for their holiness.[8] It is also thought that the austerepractices of the sadhus help to burn off their karma and that of the community at large. Thus seen as benefiting society, sadhus aresupported by donations from many people. However, reverence of sadhus is by no means universal in India. For example, Nath yogisadhus have been viewed with a certain degree of suspicion particularly amongst the urban populations of India, but they have beenrevered and are popular in rural India.[9][10]

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A female sadhvi with a Vishnumark on her forehead

Sadhus gathered at Assam's KamakhyaTemple for the Ambubachi Mela

There are naked (digambara, or "sky-clad") sadhus who wear their hair in thick dreadlocks called jata. Sadhus engage in a wide variety ofreligious practices. Some practice asceticism and solitary meditation, while others prefer group praying, chanting or meditating. Theytypically live a simple lifestyle, have very few or no possessions, survive by food and drinks from leftovers that they beg for or is donatedby others. Many sadhus have rules for alms collection, and do not visit the same place twice on different days to avoid bothering theresidents. They generally walk or travel over distant places, homeless, visiting temples and pilgrimage centers as a part of their spiritualpractice.[11][12] Celibacy is common, but some sects experiment with consensual tantric sex as a part of their practice. Sex is viewed bythem as a transcendence from a personal, intimate act to something impersonal and ascetic.[13]

Sadhu sects [ edit ]

Hinduism [ edit ]

Shaiva sadhus are renunciates devoted to Shiva, andVaishnava sadhus are renouncers devoted to Vishnu (orhis avatar like Rama or Krishna). The Vaishnava sadhusare sometimes referred to as vairagis.[1] Less numerousare Shakta sadhus, who are devoted to Shakti. Withinthese general divisions are numerous sects andsubsects, reflecting different lineages and philosophicalschools and traditions (often referred to as"sampradayas").

Within the Shaiva sadhus are many subgroups. Most Shaiva sadhus wear a Tripundra mark on theirforehead, dress in saffron, red or orange color clothes, and live a monastic life. Some sadhus such asthe Aghori share the practices of ancient Kapalikas, where they beg with a skull, smeared their bodywith ashes from the cremation ground, and experiment with substances or practices that are generallyabhorred by society.[14][15]

The Dashanami Sampradaya sadhus belong to the Smarta Tradition. They are said to have beenformed by the philosopher and renunciant Adi Shankara, believed to have lived in the 8th century CE,though the full history of the sect's formation is not clear. Among them are the Naga subgroups, naked

sadhu known for carrying weapons like tridents, swords, canes, and spears. Said to have once functioned as an armed order to protect

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Hindus from the Mughal rulers, they were involved in a number of military defence campaigns.[16][17] Generally in the ambit of non-violence at present, some sections are known to practice wrestling and martial arts. Their retreats are still called chhaavni or armedcamps, and mock duels are still sometimes held between them.

Female sadhus (sadhvis) exist in many sects. In many cases, the women that take to the life of renunciation are widows, and these typesof sadhvis often live secluded lives in ascetic compounds. Sadhvis are sometimes regarded by some as manifestations or forms of theGoddess, or Devi, and are honoured as such. There have been a number of charismatic sadhvis that have risen to fame as religiousteachers in contemporary India—e.g., Anandamayi Ma, Sarada Devi, Mata Amritanandamayi, and Karunamayi.[18]

Jainism [ edit ]

The Jain community is traditionally discussed in its texts with four terms: sadhu (monks), sadhvi or aryika (nuns), sravaka (laymenhouseholders) and sravika (laywomen householders). As in Hinduism and Buddhism, the Jain householders support the monasticcommunity.[2] The sadhus and sadhvis are intertwined with the Jain lay society, perform Murtipuja (Jina idol worship) and lead festiverituals, and they are organized in a strongly hierarchical monastic structure.[19] They were a part of Dumont's theory on socialstratification, but according to John Cort, the empirical data refutes Dumont thesis.[19] There are differences between the Digambara andSvetambara sadhus and sadhvi traditions.[19]

The Digambara sadhus own no clothes as a part of their interpretation of Five vows, and they live their ascetic austere lives innakedness. The Digambara sadhvis wear white clothes. The Svetambara sadhus and sadhvis both wear white clothes. According to a2009 publication by Harvey J. Sindima, Jain monastic community had 6,000 sadhvis of which less than 100 belong to the Digambaratradition and rest to Svetambara.[20]

Becoming a sadhu [ edit ]

The processes and rituals of becoming a sadhu vary with sect; in almost all sects, a sadhu is initiated by a guru, who bestows upon theinitiate a new name, as well as a mantra, (or sacred sound or phrase), which is generally known only to the sadhu and the guru and maybe repeated by the initiate as part of meditative practice.

Becoming a sadhu is a path followed by millions. It is supposed to be the fourth phase in a Hindu's life, after studies, being a father and apilgrim, but for most it is not a practical option. For a person to become sadhu needs vairagya. Vairagya means desire to achievesomething by leaving the world (cutting familial, societal and earthly attachments).[citation needed]

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A Vaishnava sadhu inKathmandu, with a Urdhva Pundramark on his forehead.

A sadhu in Madurai, India.

A person who wants to become sadhu must first seek a guru. There, he or she must perform'guruseva' which means service. The guru decides whether the person is eligible to take sannyasaby observing the sisya (the person who wants to become a sadhu or sanyasi). If the person iseligible, guru upadesa (which means teachings) is done. Only then, the person transforms intosanyasi or sadhu. There are different types of sanyasis in India who follow different sampradya. But,all sadhus have a common goal: attaining moksha (liberation).[citation needed]

Festive gatherings [ edit ]

Kumbh Mela, a mass-gathering of sadhus from all parts of India, takes place every three years atone of four points along sacred rivers in India, including the holy River Ganges. In 2007 it was heldin Nasik, Maharashtra. Peter Owen-Jones filmed one episode of "Extreme Pilgrim" there during thisevent. It took place again in Haridwar in 2010.[21] Sadhus of all sects join in this reunion. Millions ofnon-sadhu pilgrims also attend the festivals, and the Kumbh Mela is the largest gathering of humanbeings for a single religious purpose on the planet; the most recent Kumbh Mela started on 14January 2013, at Allahabad.[citation needed] At the festival, sadhus appear in large numbers, includingthose "completely naked with ash-smeared bodies, [who] sprint into the chilly waters for a dip at thecrack of dawn".[22]

Sadhu

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See also [ edit ]

Types of SadhusAghori

GodmanNathShramana

Sadhus lineageGuru

Guru–shishya traditionParamparaSampradaya

Sadhus' lifestyleAkhara

ChillumKaupinamKacchera

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Notes [ edit ]

1. ^ See for example: अ�न िव�विभः �वनीक दव�णा�व�त परथमः सीद योिनम । कलाियन घतव�त सिवतर य� नय यजमानाय साध ॥१६॥ – Rigveda 6.15.16 (Rigveda Hymn स�त ६.१५ ,Wikisource) पर य� एत ह�वो न सि�त���छ�व समनसो घताचीः । �तणीत बिह�र�वराय साध�वा� शोचीिष दवय�य�थः ॥२॥ – Rigveda 7.43.2 (Rigveda Hymn स�त ७.४३ , Wikisource) यथाहा�यनपव� भवि�त यथ ऋतव ऋतिभय�ि�त साध । यथा न पव�मपरो जहा�यवा धातरायिष क�पयषाम ॥५॥ – Rigveda 10.18.5 (Rigveda Hymn स�त १०.१८ , Wikisource),etc.

References [ edit ]

LangotaOthers

Shadhu-bhasha

1. ^ a b c Brian Duignan, Sadhu and swami, Encyclopædia Britannica2. ^ a b c Jaini 1991, p. xxviii, 180.3. ^ a b Klaus K. Klostermaier (2007). A Survey of Hinduism: Third

Edition . State University of New York Press. p. 299. ISBN 978-0-7914-7082-4.

4. ^ a b ″Autobiography of an Yogi″, Yogananda, Paramhamsa,JaicoPublishing House, 127, Mahatma Gandhi Road, Bombay FortRoad, Bombay (Mumbai) - 400 0023 (ed.1997) p.16

5. ^ a b c Sadhu , Monier Williams Sanskrit English Dictionary withEtymology, Oxford University Press, page 1201

6. ^ Flood, Gavin. An introduction to Hinduism. (Cambridge UniversityPress: Cambridge, 1996) p. 92. ISBN 0-521-43878-0

7. ^ Arthur Anthony Macdonell. A Practical Sanskrit Dictionary. p. 346.8. ^ Dolf Hartsuiker. Sadhus and Yogis of India Archived 15

October 2007 at the Wayback Machine..

9. ^ White, David Gordon (2012), The Alchemical Body: SiddhaTraditions in Medieval India, University of Chicago Press, pp. 7–8

10. ^ David N. Lorenzen and Adrián Muñoz (2012), Yogi Heroes andPoets: Histories and Legends of the Naths, State University of NewYork Press, ISBN 978-1438438900, pages x-xi

11. ^ M Khandelwal (2003), Women in Ochre Robes: Gendering HinduRenunciation, State University of New York Press, ISBN 978-0791459225, pages 24-29

12. ^ Mariasusai Dhavamony (2002), Hindu-Christian Dialogue:Theological Soundings and Perspectives, ISBN 978-9042015104,pages 97-98

13. ^ Gavin Flood (2005), The Ascetic Self: Subjectivity, Memory andTradition, Cambridge University Press, ISBN 978-0521604017,Chapter 4 with pages 105-107 in particular

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Further reading [ edit ]

14. ^ Gavin Flood (2008). The Blackwell Companion to Hinduism. JohnWiley & Sons, pp. 212–213, ISBN 978-0-470-99868-7

15. ^ David N. Lorenzen (1972). The Kāpālikas and Kālāmukhas: TwoLost Śaivite Sects. University of California Press, pp. 4-16,ISBN 978-0-520-01842-6

16. ^ 1953: 116; cf. also Farquhar 1925; J. Ghose 1930; Lorenzen 197817. ^ "The Wrestler's Body" . Publishing.cdlib.org. Retrieved 29 March

2012.18. ^ "Home - Amma Sri Karunamayi" . Retrieved 20 April 2015.19. ^ a b c Cort, John E. (1991). "The Svetambar Murtipujak Jain

Mendicant". Man. Royal Anthropological Institute of Great Britainand Ireland. 26 (4): 651–671. doi:10.2307/2803774 .

20. ^ Harvey J. Sindima (2009). Introduction to Religious Studies .University Press of America. pp. 100–101. ISBN 978-0-7618-4762-5.

21. ^ Yardley, Jim; Kumar, Hari (14 April 2010). "Taking a SacredPlunge, One Wave of Humanity at a Time" . New York Times.Retrieved 24 November 2010.

22. ^ Pandey, Geeta (14 January 2013). "Kumbh Mela: 'Eight million'bathers on first day of festival" . BBC News.

Jaini, Padmanabh S. (1991), Gender and Salvation: JainaDebates on the Spiritual Liberation of Women , University ofCalifornia Press, ISBN 0-520-06820-3Indian Sadhus, by Govind Sadashiv Ghurye, L. N. Chapekar.Published by Popular Prakashan, 1964.Sadhus of India: The Sociological View, by Bansi Dhar Tripathi.Published by Popular Prakashan, 1978.

The Sadhu: A Study in Mysticism and Practical Religion, byBurnett Hillman Streeter, Aiyadurai Jesudasen Appasamy.Published by Mittal, 1987. ISBN 0-8364-2097-7.The Way of the Vaishnava Sages: A Medieval Story of SouthIndian Sadhus : Based on the Sanskrit Notes of Vishnu-VijaySwami, by N. S. Narasimha, Rāmānanda, Vishnu-Vijay.Published by University Press of America, 1987. ISBN 0-8191-6061-X.

Sadhus: The Holy Men of India, by Rajesh Bedi. Published byEntourage Pub, 1993. ISBN 81-7107-021-3.Sadhus: Holy Men of India, by Dolf Hartsuiker. Published byThames & Hudson, 1993. ISBN 0-500-27735-4.The Sadhus and Indian Civilisation, by Vijay Prakash Sharma.Published by Anmol Publications PVT. LTD., 1998. ISBN 81-261-0108-3.

Women in Ochre Robes: Gendering Hindu Renunciation, byMeena Khandelwal. Published by State University of New YorkPress, 2003. ISBN 0-7914-5922-5.Wandering with Sadhus: Ascetics in the Hindu Himalayas,Sondra L. Hausner, Bloomington, Indiana University Press,2007. ISBN 978-0-253-21949-7Naked in Ashes, Paradise Filmworks International –Documentary on Naga Sadhus of Northern India.

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Sadhus from India (Extract from "Last Free Men" by José Manuel Novoa)INTERVIEW OF A SADHU LIVING INSIDE A CAVE IN THE HIMALAYAS (Episode from"Ganga Ma: A Pilgrimage to the Source" by Pepe Ozan and Melitta Tchaicovsky)

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