Hindu Samskriti - God Soul and the World

Posted in Labels:






















God, Soul and the World

Hindu Views on the Nature of Existence


  


In a very real sense, we are like the spaceman in the photo above, totally dependent on
our body, mind, emotions and personal identity to persist in life, just as he depends on
his space suit and its supply of oxygen to enable him to exist in space. Take away our
body, remove our emotions, erase our identity and what is left? Do we cease to exist? What
are we really? Rishis assure us that we are immortal souls on a journey of spiritual evolution.
We will take on many bodies, many lives, many different identities through the repetitive
cycle of birth, death and rebirth. Each advent into a new birth is like an astronaut’s voyage
into the great unknown. The soul’s underlying joy throughout this adventure is to commune
with and realize God, learning of its true nature in the great classroom of experience, known
as the world, or maya. The three realities of existence, God, soul and world, constitute the
fundamentals of Hindu theology, known as tattva-trayi in Sanskrit, describing a view in which
Divinity, self and cosmos are a profound, integrated unity. Each and every soul is on the same
journey, spanning many lifetimes. The path has been made clear by those who have gone
before. The answers to life’s ultimate questions have been given time and time again, but still
must be asked and answered by each soul in its own time: “Who am I?” “Where did I come
from?” “Where am I going?” 


- (Subtlest of the subtle, greatest of the great, the atman is hidden in the
cave of the heart of all beings. He who, free from all urges, beholds Him
overcomes sorrow, seeing by grace of the Creator, the Lord and His glory.
Krishna Yajur Veda, Shvetashvatara Upanishad 3.20 )


Who Am I? Where Did I Come From?


Rishis proclaim that we are not our body, mind or
emotions. We are divine souls on a wondrous
journey. We came from God, live in God and
are evolving into oneness with God. We are, in truth, the
Truth we seek. ¶We are immortal souls living and growing
in the great school of earthly experience in which we
have lived many lives. Vedic rishis have given us courage
by uttering the simple truth, “God is the Life of our
life.” A great sage carried it further by saying there is one
thing God cannot do: God cannot separate Himself from
us. This is because God is our life. God is the life in the
birds. God is the life in the fish. God is the life in the animals.
Becoming aware of this Life energy in all that lives
is becoming aware of God’s loving presence within us.
We are the undying consciousness and energy flowing
through all things. Deep inside we are perfect this very
moment, and we have only to discover and live up to this
perfection to be whole. Our energy and God’s energy are
the same, ever coming out of the void. We are all beautiful
children of God. Each day we should try to see the life
energy in trees, birds, animals and people. When we do,
we are seeing God in action. The Vedas affirm, “He who
knows God as the Life of life, the Eye of the eye, the Ear of
the ear, the Mind of the mind—he indeed comprehends
fully the Cause of all causes.”



Where Am I Going? What Is My Path?


W e are all growing toward God, and experience
is the path. Through experience we mature
out of fear into fearlessness, out of anger into
love, out of conflict into peace, out of darkness into light
and union in God. We have taken birth in a physical
body to grow and evolve into our divine potential. We
are inwardly already one with God. Our religion contains
the knowledge of how to realize this oneness and not
create unwanted experiences along the way. The peerless
path is following the way of our spiritual forefathers,
discovering the mystical meaning of the scriptures. The
peerless path is commitment, study, discipline, practice
and the maturing of yoga into wisdom. In the beginning
stages, we suffer until we learn. Learning leads us to
service; and selfless service is the beginning of spiritual
striving. Service leads us to understanding. Understanding
leads us to meditate deeply and without distractions.
Finally, meditation leads us to surrender in God. This is
the straight and certain path, the San Marga, leading to
Self Realization—the inmost purpose of life—and subsequently
to moksha, freedom from rebirth. The Vedas
wisely affirm, “By austerity, goodness is obtained. From
goodness, understanding is reached. From understanding,
the Self is obtained, and he who obtains the Self is
freed from the cycle of birth and death.”



Different Views of God, Soul & World…
from Hinduism’s Four Denominations


There is a wide spectrum of religious belief within Hinduism’s four major sects or denominations:
Saivism, Shaktism, Vaishnavism and Smartism. While they share far more similarities than
differences, they naturally hold unique perspectives on God, soul and the world. In Saivism,
the personal God and primary temple Deity is Siva. He is pure love and compassion, both immanent
and transcendent, pleased by devotees’ purity and striving. Philosophically, God Siva
is one with the soul, a mystic truth that is ultimately realized through His grace.  In Saktism
the personal Goddess is Shri Devi or Shakti, the Divine Mother, worshiped as Kali, Durga, Rajarajeshvari
and Her other aspects. Both compassionate and terrifying, pleasing and wrathful, She
is assuaged by sacrifice and submission. Emphasis is on bhakti and tantra to achieve advaitic
union.  For Vaishnavism the personal God and temple Deity is Vishnu, or Venkateshwara, a
 loving and beautiful Lord pleased by service and surrender, and His incarnations, especially Rama
and Krishna. Among the foremost means of communion is chanting His holy names. In most schools
of Vaishnavism, God and soul are eternally distinct, with the soul’s destiny being to revel in God’s
loving presence. In Smartism, the Deity is Ishvara. Devotees choose their Deity from among six
Gods, yet worship the other five as well: Vishnu, Siva, Shakti, Ganesha, Surya and Skanda. Ishvara
appears as a human-like Deity according to devotees’ loving worship. Both God and man are, in reality,
the Absolute, Brahman; though under the spell of maya, they appear as two. Jnana, enlightened
wisdom, dispels the illusion. In this Insight, along the lower section of the next four pages, you
will find verses from the writings of seers of these four denominations that offer a glimpse of their
perspectives on the nature of things ultimate.


What Is the Nature of God?


God is all and in all, One without a second, the Supreme Being and only
Absolute Reality. God, the great Lord hailed in the Upanishads and
adored by all denominations of Hinduism, is a one being, worshiped
in many forms and understood in three perfections, with each denomination
having its unique perspectives: Absolute Reality, Pure Consciousness and Primal
Soul. As Absolute Reality, God is unmanifest, unchanging and transcendent,
the Self God, timeless, formless and spaceless. As Pure Consciousness,
God is the manifest primal substance, pure love and light flowing through
all form, existing everywhere in time and space as infinite intelligence and
power. As Primal Soul, God is our personal Lord, source of all three worlds.
Extolling God’s first Perfection, the Vedas explain, “Self-resplendent, formless,
unoriginated and pure, that all-pervading being is both within and without. He transcends
even the transcendent, unmanifest, causal state of the universe” (Manduka Upanishad 2.1.2).
Describing the second Perfection, the Vedas reveal, “He is God, hidden in all beings, their
inmost soul who is in all. He watches the works of creation, lives in all things, watches all
things. He is pure consciousness, beyond the three conditions of nature” (Shvetashvatara
Upanishad 6.11). Praising the third Perfection, the Vedas recount, “He is the one God, the
Creator. He enters into all wombs. The One Absolute, impersonal Existence, together
with His inscrutable maya, appears as the Divine Lord, endowed with manifold glories.
With His Divine Power He holds dominion over all the worlds” (Shvetashvatara Upanishad
3.1). In summary, we know God in His three perfections, two of form and one formless.
We worship His manifest form as Pure Love and Consciousness. We worship Him
as our Personal Lord, the Primal Soul who tenderly loves and cares for His devotees—a
being whose resplendent body may be seen in mystic vision. And we worship and ultimately
realize Him as the formless Absolute, which is beyond qualities and description.


How Do We Worship the Supreme Being?


As a family of faiths, Hinduism upholds a wide array of perspectives
on the Divine, yet all worship the one Supreme
Being, adoring that Divinity as our Father-Mother God
who protects, nurtures and guides us. We beseech God’s grace
in our lives while also knowing that He/She is the essence of our
soul, the life of our life, closer to us than our breath, nearer than
hands and feet. We commune with the Divine through silent prayer,
meditation, exaltation through singing and chanting, traditional
music and dance. We invoke blessings and grace through puja—
ritual offering of lights, water and flowers to a sacred image of the
Lord—and through homa, or fire ceremony. At least once a year we
make a pilgrimage to a distant temple or holy site, devoting
heart and mind fully to God. Annual festivals are joyous
observances. The four major denominations worship
God in their own way. To the Saivite, God is Siva. To
the Shakta, Devi, the Goddess, is the Supreme One.
The Vaishnava Hindu adores God as Vishnu and His
incarnations, and the Smarta worships his chosen
Deity as the Supreme. Each denomination also venerates its own pantheon of Divinities,
Mahadevas, or “great angels,” who were created by the Supreme Lord and who serve and
adore Him. The elephant-faced Lord Ganesha, worshiped by Hindus of all denominations,
is the most popular Mahadeva. Other Deities include Gods and Goddesses of strength,
yoga, learning, art, music, wealth and culture.



“Verses from Sages of Diverse Traditions”


“I bow to Govinda, whose nature is bliss supreme, who is the satguru, who can be known only from the import of all
Vedanta, and who is beyond the reach of speech and mind. ¶Let people quote the scriptures and sacrifice to the Gods,
let them perform rituals and worship the Deities, but there is no liberation without the realization of one’s identity with
the atman; no, not even in the lifetime of a hundred Brahmas put together. ¶It is verily through the touch of ignorance
that thou who art the Supreme Self findest thyself under the bondage of the non-Self, whence alone proceeds the round
of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of
ignorance together with their root. ¶As a treasure hidden underground requires [for its extraction] competent instruction,
excavation, the removal of stones and other such things lying above it and [finally] grasping, but never comes out by
being [merely] called out by name, so the transparent Truth of the Self, which is hidden by maya and its effects, is to
be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not
through perverted arguments.”

(Smarta Hinduism)

(Adi Shankaracharya, Vivekachudamani, verses 1.1, 6, 47 & 65, translated by Swami Madhavananda)





The intrinsic form of the individual soul consists of intuitive knowledge; it is dependent on God, capable of union
with and separation from the body; it is subtle and infinitesimal; it is different and distinct in each body. There
are various types of individual souls, such as liberated, devoted and bound. The intrinsic form of the individual
self is covered by the mirific power of Krishna. This covering can only be removed by Krishna’s grace. Krishna
is the Absolute, the Brahman, whose nature excludes all imperfection and is one mass of all noble qualities. He
embodies the Theophanies and is identical with Vishnu himself. Radha, Krishna’s consort, is all radiant with joy, and
is endowed with a loveliness that reflects His nature. She is always surrounded by thousands of attendant maids,
symbolizing finite souls. She also grants every desire. Krishna is to be worshiped by all who seek salvation, so that
the influx of the darkness of ignorance may cease. This is the teachings of the Four Youths to Narada, witness to all truth.


Vaishnava Hinduism


(Sri Nimbarka, Dashashloki, 2, 4, 5, 8, translated by Geeta Khurana, Ph.D.)



Is the World Also Divine?


Yes, the world is divine. God created the world and all
things in it. He creates and sustains from moment to
moment every atom of the seen physical and unseen
spiritual universe. Everything is within Him. He is within everything.
God created us. He created the Earth and all things upon
it, animate and inanimate. He created time and gravity, the
vast spaces and the uncounted stars. He created night and day,
joy and sorrow, love and hate, birth and death. He created the
gross and the subtle, this world and the other worlds. There
are three worlds of existence: the physical, subtle and causal,
termed Bhuloka, Antarloka and Brahmaloka. The Creator of all,
God Himself, is uncreated. He wills into manifestation all souls
and all form, issuing them from Himself like light from a fire or
waves from an ocean. Rishis describe this perpetual process
as the unfoldment of thirty-six tattvas, stages of manifestation,
from the Siva tattva—Parashakti and nada—to the five
elements. Creation is not the making of a separate thing, but
an emanation of Himself. God creates, constantly sustains the
form of His creations and absorbs them back into Himself. The
Vedas elucidate, “As a spider spins and withdraws its web, as
herbs grow on the earth, as hair grows on the head and body
of a person, so also from the Imperishable arises this universe.”


Should Worldly Involvement Be Avoided?


The world is the bountiful creation of a benevolent God, who means for us to live positively
in it, facing karma and fulfilling dharma. We must not despise or fear the world.
Life is meant to be lived joyously. ¶The world is the place where our destiny is shaped,
our desires fulfilled and our soul matured. In the world, we grow from ignorance into wisdom,
from darkness into light and from a consciousness of death to immortality. The whole world
is an ashrama in which all are doing sannyasin. We must love the world, which is God’s creation.
Those who despise, hate and fear the world do not understand the intrinsic goodness
of all. The world is a glorious place, not to be feared. It is a gracious gift from God Himself, a
playground for His children in which to interrelate
young souls with the old—the young experiencing
their karma while the old hold firmly to
their dharma. The young grow; the old know. Not
fearing the world does not give us permission to
become immersed in worldliness. To the contrary,
it means remaining affectionately detached, like
a drop of water on a lotus leaf, being in the world
but not of it, walking in the rain without getting
wet. The Vedas warn, “Behold the universe in the
glory of God: and all that lives and moves on Earth.
Leaving the transient, find joy in the Eternal. Set
not your heart on another’s possession.”



Shakta Hinduism


Siva, having freely taken limitations of body upon Himself, is the soul. As He frees Himself from these, He is Paramasiva
(supreme consciousness). Self realization is the aim of human life. Through the realization of unity of guru, mantra,
Goddess, the Self and powers of kundalini, inwardly manifested as faculties of consciousness and outwardly as women,
the knowledge of the subjective Self is acquired. Bliss is the form of the absolute consciousness manifested in body. The five makaras reveal that Bliss. By the power of bhavana [intention, resolve] everything is achieved.

Parashurama-kalpasutra, Prathama-khanda, 5-6, 11-13


The real nature is realized by dwelling in the great spontaneity. A firm stay in the universal consciousness is brought
about by the absorption of duality. The great union arises from the unification of male and female [principles], and the
perceiver with the perceived. Upon the enjoyment of the triple bliss, the unfettered supreme consciousness involuntarily
and suddenly [reveals itself]. With the immersion into the great wisdom comes freedom from merit and demerit.

Vatulanatha-sutra, 1, 4, 5, 8, 12
Translations by Arjuna Taranandanatha Kaulavadhuta



Saivite Hinduism


The Lord created the world, the dwelling place of man. How shall I sing His majesty? He is as mighty as Mount
Meru, whence He holds sway over the three worlds; and He is the four paths of Saivam here below. ¶Those who
tread the path of Shuddha Saivam stand aloft, their hearts intent on Eternal Para, transcending worlds of pure
and impure maya, where pure intelligence consorts not with base ignorance and the lines that divide Real, unreal
and real-unreal are sharply discerned.

(Tirumantiram 1419 & 1420)


This Lord of Maya-world that has its rise in the mind, He knows all our thoughts, but we do not think of Him. Some
be who groan, “God is not favorable to me,” but surely God seeks those who seek, their souls to save. ¶“How is it
they received God Siva’s grace?” you ask. In the battle of life, their bewildered thoughts wandered. They trained
their course and, freed of darkness, sought the Lord and adored His precious, holy feet.

(Tirumantiram 22 & 599
Translations by Dr. B. Natarajan)



What Is Liberation ?


H aving lived many lives, each soul eventually seeks release from mortality, experiences
the Divine directly through Self Realization and ultimately attains liberation
from the round of births and deaths. All Hindus know this to be their
eventual goal, but the means of attainment and understanding
of the ultimate state vary
greatly. The point in evolution at which the individual earns release and exactly what
happens afterwards is described differently in each of the Hindu denominations. Within
each sect there are also distinct schools of thought. These are the subtle, profound and
compelling perspectives we explore below.



The dawn of freedom from the cycle of reincarnation is called
moksha (liberation), and one who has attained the state of
liberation is called a jivanmukta (liberated soul). While some
schools of Hinduism teach that liberation comes only upon death,
most recognize the condition of jivanmukti, a state of liberation
in which the spiritually advanced being continues to unfold its inherent
perfection while in the embodied state. It is said of such
a great one that “he died before he died,” indicating the totally
real, not merely symbolic, demise of the ego, or limited self-sense.
Some schools hold the view that liberated beings may voluntarily
return to the physical universe in order to help those who are as
yet unliberated.
The Sanskrit word moksha derives from the root muk, which
has many connotations: to loosen, to free, release, let loose, let go
and thus also to spare, to let live, to allow to depart, to dispatch, to
dismiss and even to relax, to spend, bestow, give away and to open.
Philosophically, moksha means “release from worldly existence or
transmigration; final or eternal emancipation.” But moksha is not
a state of extinction of the conscious being. Nor is it mere unconsciousness.
Rather it is perfect freedom, an indescribable state of
nondifferentiation, a proximity to, or a oneness with, the Divine.
Moksha marks an end to the earthly sojourn, but it may also be
understood as a beginning, not unlike graduation from university.
Apavarga and kaivalya
are other apt terms for this ineffable condition
of perfect detachment, freedom and oneness.
Hinduism is a pluralistic tradition. On any given subject it offers a
variety of views that reflect different human temperaments and different
levels of emotional, intellectual, moral and spiritual development.
So, too, on the subject of liberation, various learned opinions
exist. Since liberation involves transcending time and space, and yet
is a state that can be achieved while in a body, it defies precise definition.
For this reason, some have argued that different views of liberation
simply reflect the built-in limitations of language and reason.

Many Paths

The Vedas themselves present a number of approaches to liberation.
Some of these are agnostic; others involve various monistic
and theistic views. The main classical text on Self Realization
within the Vedanta tradition, the Brahma Sutra of Badarayana,
mentions a number of then current views: that upon liberation
the soul (jiva) attains nondifference from Brahman (IV.4.4); that it
gains the attributes of Brahman (IV.4.5); that it exists only as pure
consciousness (IV.4.6); that even though it is pure consciousness
from the relative standpoint, it can still gain the attributes of Brahman
(IV.4.7); that through pure will alone it can gain whatever it
wishes (IV.4.8); that it transcends any body or mind (IV.4.10); that
it possesses a divine body and mind (IV.4.11); and that it attains
all powers except creatorship, which belongs to Ishvara
alone (IV.4.17). Generally, the view that the soul
attains the Absolute only is more represented by the
Brihadaranyaka Upanishad, while the Chandogya
Upanishad mentions liberation along with the attainment
of lordly powers. Most later ideas of moksha are
variations on these same Vedic views.
At one end of this metaphysical spectrum are the
jnanis who follow the yoga of knowledge and who ascribe
to the view that the Ultimate Reality is formless
and unqualified (nirguna). At the other end are the
bhaktas who follow the yoga of devotion and commonly
believe that the individual being (jiva) remains
in communion with its beloved (Bhagavan). Thus,
devotees believe that they will come to inhabit the divine
realm, or loka, of their chosen Deity, Siva, Vishnu,
Kali, etc. Each metaphysical view has given rise to a
distinct practical approach to reaching Oneness and
Liberation.
Later Advaita Vedantins, such as Shankaracharya,
spoke of two types of liberation. The first is complete
or direct liberation, which they regarded as the highest
state. The second is a gradual liberation that occurs
wherein the individual being goes, after death, first to
the heaven of Brahma and then gains liberation from
there without having to return to the physical world.
Ramana Maharshi, the great sage of South India, observed
that three types of liberation are mentioned in
Hinduism: without form, with form, and both with
and without form. He considered true liberation as
transcending all such concepts (Saddarshana 42).
The Natha Saivite perspective is as follows. To attain
liberation while living, the realization of the Self
has to be brought through into every aspect of life,
every atom of one’s body. This occurs after many experiences
of nirvikalpa samadhi. Through harnessing
the power of sannyasin and tapas, the adept advances his or her
evolution. Only great tapasvins achieve jivanmukti, for one must
be proficient in brahmacharya, yoga, pranayama and the varied
sadhanas. It is a grace made possible by guidance of a living satguru
and attained by single-minded and strong-willed discipline,
worship, detachment and purification.
Thus, it is possible to realize the Self—as in nirvikalpa samadhi—
and still not reach the emancipated state. If this happens, the being
reincarnates in the physical world after death and in his new body
has the opportunity to build upon past virtues and realizations
until finally becoming a jivanmukta in that or a future birth
What distinguishes the mukta from the nonliberated individual
is his total freedom from all selfishness and attachments, his permanent
abidance in the all-pervading Divine Presence, his lucid,
witnessing consciousness and his wisdom (jnana), revealed in
spontaneous utterances.
Even after attaining perfect liberation, a being may, after passing
into the inner worlds, consciously choose to be reborn to help others
on the path. Such a one is called an upadeshi—
exemplified by
the benevolent satguru—as distinguished from a nirvani, or silent
ascetic who abides at the pinnacle of consciousness, whether in
this world or the next, shunning all worldly involvement.

Summary

All schools are agreed that liberation is the ultimate fulfilment of
human life, whose purpose is spiritual growth, not mere worldly
enjoyment (bhoga). Having lived many lives and having learned
many lessons, each conscious being seeks release from mortality,
which then leads to glimpses of our divine origin and finally Self
Realization. This consists in discovering our true nature, beyond
body and mind, our identity in the incomprehensibly vast ultimate
Being. Upon this discovery, we are released from the round
of births and deaths and realize eternal freedom, untold bliss and
supreme consciousness.

Views on the Nature of Soul and God

The concept of moksha for every Hindu school of thought is informed
and modified by its understanding of the individual and
its relationship to God. Most Hindus believe that after release from
birth and death the innermost being will exist in the higher regions
of the subtle worlds, where the Deities and spiritually mature beings
abide. Some schools contend that the soul continues to evolve
in these realms until it attains perfect union and merger with God.
Others teach that the highest end is to abide eternally and separately
in God’s glorious presence. Four distinct views, reflected in
the primary Hindu denominations, are explored below.

Smarta Hinduism: All is Brahman

Smartism (the teaching following smriti, or tradition) is an ancient
brahmanical tradition reformed by Adi Shankara in the ninth century.
This liberal Hindu path, which revolves around the worship
of six fundamental forms of the Divine, is monistic, nonsectarian,
meditative and philosophical. Ishvara and the human being are
in reality the singular absolute Brahman. Within maya, the soul
and Ishvara appear as two. Jnana, spiritual wisdom, dispels that
illusion.
Most Smartas believe that moksha is achieved through jnana yoga
alone. This approach is defined as an intellectual and meditative
but non-kundalini yoga path. Yet, many Advaitins also recognize
the kundalini as the power of consciousness. Ramana Maharshi
and Swami Shivananda of Rishikesh
did, and Shankara wrote on
tantra and kundalini as in the Saundarya-Lahiri. Guided by a realized
guru and avowed to the unreality of the world, the initiate
meditates on himself as Brahman to break through the illusion of
maya. The ultimate goal of Smartas is to realize oneself as Brahman,
the Absolute and only Reality. For this, one must conquer
the state of avidya, ignorance, which causes the world to appear
as real.
For the realized being, jivanmukta, all illusion has vanished,
even as he lives out life in the physical body. If the sun were cold
or the moon hot or fire burned downward, he would show no wonder.
The jivanmukta teaches, blesses and sets an example for the
welfare of the world. At death, his inner and outer bodies are extinguished.
Brahman alone exists and he is That forever, all in All.
For Smartism, liberation depends on spiritual insight (jnana).
It does not come from recitation of hymns, sacrificial worship
or a hundred fasts. The human being is liberated not by effort,
not by yogic practices, not by any self-transformation, but only
by the knowledge gained from scripture and self-reflection that
at its core the being is in fact Brahman. However, all such practices
do help purify the body and mind and create the aptitude
(adhikara) without which jnana remains mere theory or fantasy.
Jnana yoga’s progressive stages are scriptural study (shravana),
reflection (manana) and sustained meditation (nididhyasana or
dhyana). Practitioners may also choose from three other nonsuccessive
paths in order to cultivate devotion, accrue good karma,
and purify the mind. These are bhakti yoga, karma yoga and raja
yoga, which some believe can also bring enlightenment, as they
lead to jnana.
Scripture teaches that “for the great-souled, the surest way to liberation
is the conviction that ‘I am Brahman’ ” (Shukla Yajur Veda,
Paingala Upanishad 4.19). Sri Jayendra Saraswati of Kanchi Peedam,
Tamil Nadu, India, affirms, “That state where one transcends
all feelings is liberation. Nothing affects this state of being. You may
call it transcendental bliss, purified intuition that enables one to
see the Supreme as one’s own Self. One attains to Brahman, utterly
liberated.”

Vaishnava Hinduism: Forever at God’s Feet

The primary goal of Vaishnavites is videhamukti, disembodied liberation,
attainable only after death when the “small self” realizes
union with God Vishnu’s infinite body as a part of Him, yet maintains
its pure individual personality. God’s transcendental Being is
a celestial form residing in the city of Vaikuntha, the home of all
eternal values and perfection, where the inner being joins Him
when liberated. Beings, however, do not share in God’s all-pervasiveness
or power to create.
Most Vaishnavites believe that dharma is the performance of
various devotional disciplines (bhakti sannyasins), and that the human
being can communicate with and receive the grace of Lord
Vishnu, who manifests through the temple Deity, or icon. The
paths of karma yoga and jnana yoga are thought to lead to bhakti
yoga. Through total self-surrender, called prapatti, to Lord Vishnu,
one attains liberation from the world of change (samsara). Vaishnavites
consider the moksha of the Advaita philosophies a lesser
attainment, extolling instead the bliss of eternal devotion. There
are differing categories of souls that attain to four different levels
of permanent release: salokya, or “sharing the world” of God;
samipya, or “nearness” to God; sarupya, or “likeness” to God; and
sayujya, or “union” with God. Jivanmukti exists only in the case
of great souls who leave their place in the divine abode to take a
human birth for the benefit of others and return to God as soon as
their task is done.
There is one school of Vaishnavism, founded by Vallabhacharya,
which takes an entirely different view of moksha. It teaches that
upon liberation the soul, through its insight into truth revealed by
virtue of perfect devotion, recovers divine qualities suppressed
previously and becomes one with God, in identical essence, though
the soul remains a part, and God the whole. This relationship is described
by the analogy of sparks issuing from a fire.
Swami Prakashanand Saraswati of the International Society of
Divine Love, Texas, offers a Vaishnava view, “Liberation from
maya and the karmas is only possible after the divine vision of
God. Thus, sincere longing for His vision is the only way to receive
His grace and liberation.”

Shakta Hinduism: Refuge in the Mother

Shaktas believe that the soul is one with the Divine.
Emphasis is given to the feminine aspect of the ultimate
reality—Shakti. The Divine Mother or Goddess
Power, Shakti, is the mediatrix bestowing this
advaitic moksha on those who worship Her. Moksha
is complete identification with the transcendental
Divine, which is achieved when the kundalini shakti—
the individuated form of the divine power—is
raised through the sushumna current of the spine to
the top of the head where it merges with Siva.
The spiritual practices in Shaktism, which is also
known as tantra or tantrism, are similar to those in
Saivism, though there is more emphasis in Shaktism
on God’s power as opposed to mere Being or Consciousness.
Shakta practices include visualization
and rituals involving mantras, hand gestures (mudras),
and geometric designs (yantras). The body is
viewed as a temple of the Divine, and thus there are
also numerous prescribed techniques for purifying
and transforming the body. Philosophically, Shaktism’s
yogic world view embraces all opposites: malefemale,
absolute-relative, pleasure-pain, cause-effect,
mind-body. Shamanistic Shaktism employs magic,
trance mediumship, firewalking and animal sacrifice
for healing, fertility, prophecy and power. In “lefthand”
tantric circles an antinomianism is evident,
which seeks to transcend traditional moral codes.
The state of jivanmukti in Shaktism is called kulachara
or “the divine way of life,” which is attained
through sadhana and grace. The liberated soul is
known as a kaula-siddha, to whom wood and gold, life
and death are the same. The kaula-siddha can move
about in the world at will, even returning to earthly
duties such as kingship, yet remaining liberated
from rebirth, as his actions can no longer bind him.
The Goddess, Devi, gives both mukti and bhukti—
liberation and worldly enjoyment. Dr. Sarvepalli
Radhakrishnan explained, “The jiva under the influence
of maya looks upon itself as an independent
agent and enjoyer until release is gained. Knowledge
of Shakti is the road to salvation, which is dissolution
in the bliss effulgence of the Supreme.” Shri
Shri Shivaratnapuri Swami of Kailas Ashram, Bangalore,
India, declares, “My message to mankind is
right thought, right living and unremitting devotion
to the Divine Mother. Faith is the most important
thing that you should cultivate. By faith does one
obtain knowledge.”

Saiva Hinduism: Soul and Siva Are One

The path for Saivites is divided into four progressive
stages of belief and practice called charya,
kriya, yoga and jnana. The soul evolves through
karma and reincarnation from the instinctive-intellectual sphere
into virtuous and moral living, then into temple worship and devotion,
followed by internalized worship or yoga and its meditative
disciplines. Union with God, Siva, comes through the grace of the
satguru and culminates in the soul’s maturity into jnana, wisdom.
Saivism values both bhakti and yoga, devotional and contemplative
sadhanas.
Moksha is defined differently in Saivism’s six schools. 1) Pashupata
Saivism emphasizes Siva as supreme cause and personal ruler
of the soul and world. It teaches that the liberated soul retains its
individuality in a state of complete union with Siva. 2) Vira Saivism
holds that after liberation the soul experiences a true union and
identity of Siva and soul, called Linga and anga. The soul ultimately
merges in a state of Shunya, or Nothingness, which is not
an empty void. 3) Kashmir Shaivism teaches that liberation comes
through a sustained recognition, called pratyabhijna, of one’s true
Self as nothing but Siva. After liberation, the soul has no merger in
God, as God and soul are eternally nondifferent. 4) In Gorakhnath
Saivism, or Siddha Siddhanta, moksha leads to a complete sameness
of Siva and soul, described as “bubbles arising and returning
to water.” 5) In Siva Advaita, liberation leads to the “akasha within
the heart.” Upon death, the soul goes to Siva along the path of the
Gods, continuing to exist on the spiritual plane, enjoying the bliss
of knowing all as Siva, and attaining all powers except creation.
This is a similar view to the Upanishads like the Chandogya and
the Brahma Sutras.

The sixth, Saiva Siddhanta, has two subsects. Meykandar’s
pluralistic realism teaches that God, soul and world are eternally
coexistent. Liberation leads to a state of oneness with Siva
in which the soul retains its individuality, as salt added to water.
Tirumular’s monistic theism, or Advaita Ishvaravada, the older of
the two schools, holds that evolution continues after earthly births
until jiva becomes Siva; the soul merges in perfect oneness with
God, like a drop of water returning to the sea. Scriptures teach,
“Having realized the Self, the rishis, perfected souls, satisfied with
their knowledge, passion-free, tranquil—those wise beings, having
attained the Omnipresent on all sides—enter into the All itself”
(Mundaka Upanishad 3.2.5). The primary goal of this form of
monistic Saiva Siddhanta is realizing one’s identity with God Siva,
in perfect union and nondifferentiation. This is termed nirvikalpa
samadhi, Self Realization, and may be attained in this life, granting
moksha, permanent liberation from the cycles of birth and death.
A secondary goal is savikalpa samadhi, the realization of Satchidananda,
a unitive experience within superconsciousness in which
perfect Truth, Consciousness and Bliss are known.
A Monistic Natha Saivite Conclusion
According to the Saiva Siddhanta philosophy of South India, to
reach emancipation, beyond all pleasure and pain, all difference
and decay, the being must successively remove the three fetters:
karma, “the power of cause and effect, action and reaction;” maya,
“the power of manifestation;” and anava, “the power of egoity or veil
of duality.” Once freed by God’s grace from these bonds (which do
not cease to exist altogether, but no longer have the power to bind),
the being is in the permanent state of sahaja samadhi, or “natural,
spontaneous ecstasy,” the living illumination called jivanmukti.
This is the realization of the timeless, spaceless and formless Reality
beyond all change or diversity. Simultaneously it is the realization
that all forms, whether internal or external, are also aspects of
this Ultimate Reality.
Moksha does not mean death, as some misunderstand it. It
means freedom from rebirth, before or at the point of death, after
which souls continue evolving in the inner worlds, the Antarloka
and Sivaloka, and finally merge with Lord Siva as does river water
when returning to the ocean. Moksha comes when all earthly
karmas have been fully resolved. Finally, at the end of each soul’s
evolution comes vishvagrasa, total absorption in Siva. The Vedas
promise, “If here one is able to realize Him before the death of the
body, he will be liberated from the bondage of the world.”
All embodied souls—whatever be their faith or convictions, Hindu
or not—are destined to achieve moksha, but not necessarily in
this life. Hindus know this and do not delude themselves that this
life is the last. Old souls renounce worldly ambitions and take up
sannyasa, renunciation, in quest of Self Realization even at a young
age. Younger souls desire to seek lessons from the experiences of
worldly life, which is rewarded by many, many births on Earth. In
between, souls seek to fulfil their dharma while resolving karma
and accruing merit through good deeds. After moksha has been
attained—and it is an attainment resulting from much sadhana,
self-reflection and realization—subtle karmas are made and swiftly
resolved, like writing on water. “The Self cannot be attained by the
weak, nor by the careless, nor through aimless disciplines. But if
one who knows strives by right means, his soul enters the abode of
God” (Mundaka Upanishad 3.2.4)



This chart assembles and correlates
four essential elements
of Hindu cosmology: the planes
of existence and consciousness;
the tattvas; the chakras; and the
bodies of man. ¶It is organized
with the highest consciousness, or
subtlest level of manifestation, at
the top, and the lowest, or grossest,
at the bottom. In studying the
chart, it is important to remember
that each level includes within
itself all the levels above it. Thus,
the element earth, the grossest or
outermost aspect of manifestation,
contains all the tattvas above it on
the chart. They are its inner structure.
Similarly, the soul encased
in a physical body also has all the
sheaths named above—pranic,
instinctive-intellectual, cognitive
and causal.
The three columns on the left
side of the chart depict the inner
and outer universe. Column one
shows the three worlds: the causal,
superconscious realm of the Gods;
the astral realm of dreams, abode
of non-embodied souls; and the
physical world of the five senses.
Column two gives a more
detailed division in 14 planes and
correlates these to the chakras,
the force centers of consciousness
resident within each soul. It shows
three levels in the third world,
corresponding to the sahasrara,
ajna and vishuddha chakras; and
three levels of the second world,
or astral plane, corresponding to
the anahata, manipura and svadhishthana
chakras. Note that the
grossest of these planes, the Bhuvarloka
or Pitriloka, has a secondary
realm, called the Pretakoka,
where abide earth-bound astral
entities. The first world, or Bhuloka,
corresponds to the muladhara chakra.
Below it is depicted the part of the
astral plane called the Narakaloka—
the realm of lower consciousness,
fear, anger, jealousy, etc. Looking
back to column one, the dotted path
indicates that regions two, three and
four of the Antarloka are the domain
from which souls are reborn. Column
three provides a view of the kalas,
which emphasize the states of mind
or levels of consciousness associated
with these strata.
Column four of the chart lists the 36
tattvas. Tattvas (literally “that-ness”)
are the primary principles, elements,
states or categories of existence, the
building blocks of the universe. God
constantly creates, sustains the form
of and absorbs back into Himself His
creations. Rishis describe this emanational
process as the unfoldment of
tattvas, stages or evolutes of manifestation,
descending from subtle to
gross. This column of the chart subdivides
the tattvas into three levels of
maya, manifest creation, as follows:
shuddha maya (correlating to the
Third World in column one); shuddhashuddha
maya (corresponding to
the Maharloka); and ashuddha maya
(corresponding to the mid-astral,
lower astral and physical planes).
Column five lists the three bodies of
the soul: causal, subtle and physical
(which correspond directly to the
three worlds); and the five sheaths
(anandamaya, vijnanamaya, manomaya,
pranamaya and annamaya).



Chart of Hindu Cosmology:

the Inner and Outer Universe


Note the correlation of these and the
worlds by reading across the chart to
the left to the two columns named
“3 worlds” and “14 planes.”







Om Tat Sat
                                                        
(Continued...) 



(My humble salutations to Sadguru Sri Sivaya Subramuniyaswami ji, Hinduism Today  dot com  for the collection)




(The Blog  is reverently for all the seekers of truth, lovers of wisdom and   to share the Hindu Dharma with others on the spiritual path and also this is purely  a non-commercial)

1 comments