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Home , Ashrama (stage), Causal plane, Centers (Fourth Way), Hindu denominations, Jivanmukta, Meykandar

jason and zac tropf jason and zac thomas kelly courtesy sharanya mukhopadhyay sharanya courtesy thomas kelly dave tropf dave CHAPTER 3 marc haveli

TThehe iimagesmages here,here, ccapturingapturing momentsmoments ofof wonder,wonder, introspection,introspection, blissbliss HHinduindu ViewsViews onon thethe NatureNature ofof ExistenceExistence aandnd communion,communion, aarere windowswindows oonn tthehe eeternalternal hhumanuman questquest toto knowknow tthehe Self,Self, realizerealize GodGod andand understandunderstand ourour purposepurpose inin thethe worldworld dave tropf dave archives anandamayi thomas kelly thomas kelly thomas kelly jangamawadimath thomas kelly thomas kelly thomas kelly corbis today thomas kelly ever have there been so many people living on the planet wondering, “What is the real goal, the fi nal purpose, of life?” However, man is blinded by his ignorance and his concern N with the externalities of the . He is caught, enthralled, bound by . The ultimate realizations available are beyond his and remain to him obscure, even intellectually. Man’s ultimate quest, the fi nal evolutionary frontier, is within man himself. It is the Truth spoken by Vedic as the Self within man, attainable through devotion, purifi cation and control of the . On the following pages, we explore the nature of the , and the world. Off ered here is a broad perspective that of most lineages would fi nd agreement with, though in such matters there naturally arise myriad diff erences of perspective. To highlight the most important of these we off er a comparison of Hinduism’s four major denominations. Next we explore the views of these four denominations on liberation from the cycle of birth, death and rebirth. Finally, we present a chart of Hindu that seeks to connect the microcosm and the macrocosm and is a lifetime in itself. corbis digital stock stock corbis digital

n a very real , 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 I 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 on a journey of . We will take on many bodies, many lives, many diff erent 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 , known as the world, or . The three of , God, soul and world, constitute the fundamentals of Hindu , known as -trayi in , describing a view in which , 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 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. hinduism today Yajur Veda, 3.20

30 what is hinduism? chapter 3: god, soul and the world 31 WWhoho AmAm I?I? WhereWhere DidDid I ComeCome From?From? WWherehere AAmm I GGoing?oing? WWhathat IIss MyMy Path?Path?

ishis proclaim that we are not our body, mind or e are all growing toward God, and experience emotions. We are divine souls on a wondrous is the path. Through experience we mature R journey. We came from God, live in God and W out of fear into fearlessness, out of into are evolving into oneness with God. We are, in truth, the , out of confl ict into peace, out of darkness into light Truth we seek. ¶We are immortal souls living and grow- and union in God. ¶We have taken birth in a physical ing in the great school of earthly experience in which we body to grow and evolve into our divine potential. We have lived many lives. Vedic rishis have given us cour- are inwardly already one with God. Our contains age by uttering the simple truth, “God is the Life of our the knowledge of how to realize this oneness and not life.” A great sage carried it further by saying there is one create unwanted along the way. The peer- thing God cannot do: God cannot separate Himself from less path is following the way of our spiritual forefathers, us. This is because God is our life. God is the life in the discovering the mystical meaning of the scriptures. The birds. God is the life in the fi sh. God is the life in the ani- peerless path is commitment, study, discipline, practice mals. Becoming aware of this Life energy in all that lives and the maturing of into . In the beginning is becoming aware of God’s loving presence within us. stages, we suffer until we learn. Learning leads us to We are the undying and energy fl owing service; and selfl ess service is the beginning of spiritual through all things. Deep inside we are perfect this very striving. Service leads us to understanding. Understand- moment, and we have only to discover and live up to this ing leads us to meditate deeply and without distractions. perfection to be whole. Our energy and God’s energy are Finally, meditation leads us to surrender in God. This is the same, ever coming out of the void. We are all beauti- the straight and certain path, the San Marga, leading to ful children of God. Each day we should try to see the life Self Realization—the inmost purpose of life—and sub- energy in trees, birds, animals and people. When we do, sequently to , freedom from rebirth. The we are seeing God in action. The Vedas affi rm, “He who wisely affi rm, “By austerity, goodness is obtained. From s. rajam knows God as the Life of life, the Eye of the eye, the of s. rajam goodness, understanding is reached. From understand- Above: Seated by a lotus pond, Above, an aspirant climbs the highest the ear, the Mind of the mind—he indeed comprehends ing, the Self is obtained, and he who obtains the Self is symbol of his quieted mind, a seeker peak of all, the summit of consciousness. fully the Cause of all causes.” performs and contemplates his Though the higher reaches of this path freed from the cycle of birth and death.” destiny, which blooms as naturally as the are arduous, solitary, even severe, he fl ower he holds. Behind are depicted the remains undaunted, impervious to past lives that brought him to his maturity. distraction, his eyes fi xed fi rmly on the goal—Self Realization.

DDifferentifferent ViewsViews ofof God,God, SoulSoul & World…World… fromfrom Hinduism’sHinduism’s FourFour DenominationsDenominations

As explained in Chapter Two, there is a wide spectrum of religious within Hinduism’s four Venkateshwara, a loving and beautiful Lord pleased by service and surrender, and His incarnations, major or denominations: Saivism, , and Smartism. While they share especially and Krishna. Among the foremost means of communion is chanting His holy names. far more similarities than diff erences, they naturally hold unique perspectives on God, soul and In most schools of Vaishnavism, God and soul are eternally distinct, with the soul’s destiny being the world. In Saivism, the personal God and primary temple is Siva. He is pure love and to revel in God’s loving presence. ¶In Smartism, the Deity is . Devotees choose their Deity , both immanent and transcendent, pleased by devotees’ purity and striving. Philo- from among six , yet the other fi ve as well: , Siva, , , and sophically, God Siva is one with the soul, a mystic truth that is ultimately realized through His Skanda. Ishvara appears as a -like Deity according to devotees’ loving worship. Both God grace. ¶In Saktism the personal is Shri or Shakti, the Divine Mother, worshiped and man are, in , the Absolute, ; though under the spell of maya, they appear as two. as , , Rajarajeshvari and Her other aspects. Both compassionate and terrifying, pleas- , enlightened wisdom, dispels the illusion. ¶In this Insight, along the lower section of the next ing and wrathful, She is assuaged by sacrifi ce and submission. Emphasis is on and four pages, you will fi nd verses from the writings of seers of these four denominations that off er a to achieve advaitic union. ¶For Vaishnavism the personal God and temple Deity is Vishnu, or glimpse of their perspectives on the nature of things ultimate.

32 what is hinduism? chapter 3: god, soul and the world 33 WWhathat IsIs thethe NatureNature ofof God?God? HHowow DoDo WeWe WWorshiporship tthehe SSupremeupreme BBeing?eing?

od is all and in all, One without a second, the Supreme Being and only s a family of , Hinduism upholds a wide array of per- Absolute Reality. God, the great Lord hailed in the and spectives on the Divine, yet all worship the one Supreme G adored by all denominations of Hinduism, is a one being, worshiped A Being, adoring that Divinity as our Father-Mother God in many forms and understood in three perfections, with each denomination who protects, nurtures and guides us. We beseech God’s grace having its unique perspectives: Absolute Reality, Pure Consciousness and Pri- in our lives while also knowing that He/She is the essence of our mal Soul. As Absolute Reality, God is unmanifest, unchanging and transcen- soul, the life of our life, closer to us than our breath, nearer than dent, the Self God, timeless, formless and spaceless. As Pure Consciousness, and feet. We commune with the Divine through silent , God is the manifest primal substance, pure love and light fl owing through meditation, exaltation through singing and chanting, traditional all form, existing everywhere in time and space as infi nite intelligence and music and dance. We invoke and grace through — power. As Primal Soul, God is our personal Lord, source of all three . off ering of lights, and fl owers to a sacred image of the Extolling God’s fi rst Perfection, the Vedas explain, “Self-resplendent, form- hinduism today Lord—and through , or fi re ceremony. At least once a year we less, unoriginated and pure, that all-pervading being is both within and without. He transcends make a to a distant temple or holy site, devoting even the transcendent, unmanifest, causal state of the ” (Manduka Upanishad 2.1.2). heart and mind fully to God. Annual festivals are joyous Describing the second Perfection, the Vedas reveal, “He is God, hidden in all beings, their observances. ¶The four major denominations worship inmost soul who is in all. He watches the works of creation, lives in all things, watches all God in their own way. To the Saivite, God is Siva. To things. He is pure consciousness, beyond the three conditions of nature” (Shvetash vatara the Shakta, Devi, the Goddess, is the Supreme One. Upanishad 6.11). Praising the third Perfection, the Vedas recount, “He is the one God, the The Vaishnava Hindu adores God as Vishnu and His Creator. He enters into all wombs. The One Absolute, impersonal Existence, together incarnations, and the Smarta his chosen marc halevi with His inscrutable maya, appears as the Divine Lord, endowed with manifold glories. Deity as the Supreme. Each denomination also venerates its own of , With His Divine Power He holds dominion over all the worlds” (Shvetashvatara Upani- Mahadevas, or “great angels,” who were created by the Supreme Lord and who serve and shad 3.1). In summary, we know God in His three perfections, two of form and one form- adore Him. The elephant-faced Lord Ganesha, worshiped by Hindus of all denominations, less. We worship His manifest form as Pure Love and Consciousness. We worship Him is the most popular Mahadeva. Other include Gods and of strength, as our Personal Lord, the Primal Soul who tenderly and cares for His devotees—a yoga, learning, art, music, wealth and culture. being whose resplendent body may be seen in mystic vision. And we worship and ulti- mately realize Him as the formless Absolute, which is beyond qualities and description. Left, the face of Lord Siva, worshiped as the Supreme God by millions of Hindus around the world. Right, a priest off ers ghee into the sacred fi re during a homa ritual prescribed in the Vedas that has been performed for thousands of years.

Verses from Sages of Diverse Traditions 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 infi nitesimal; it is diff erent and distinct in each body. ¶There m

s are various types of individual souls, such as liberated, devoted and bound. The intrinsic form of the individual

I bow to Govinda, whose nature is bliss supreme, who is the satguru, who can be known only from the import of all i m

Vedanta, and who is beyond the reach of speech and mind. ¶Let people quote the scriptures and sacrifi ce to the Gods, u self is covered by the mirifi c power of Krishna. This covering can only be removed by Krishna’s grace. ¶Krishna s i let them perform and worship the Deities, but there is no liberation without the realization of one’s identity with d is the Absolute, the Brahman, whose nature excludes all imperfection and is one mass of all noble qualities. He u n

i embodies the and is identical with Vishnu himself. , Krishna’s consort, is all radiant with joy, and

d the atman; no, not even in the lifetime of a hundred put together. ¶It is verily through the touch of ignorance

n that thou who art the Supreme Self fi ndest thyself under the bondage of the non-Self, whence alone proceeds the round is endowed with a loveliness that refl ects His nature. She is always surrounded by thousands of attendant maids, H i of births and deaths. The fi re of knowledge, kindled by the discrimination between these two, burns up the eff ects of symbolizing fi nite souls. She also grants every desire. Krishna is to be worshiped by all who seek , so that a H the infl ux of the darkness of ignorance may cease. This is the teachings of the Four Youths to , witness to

ignorance together with their root. ¶As a treasure hidden underground requires [for its extraction] competent instruction, v a a excavation, the removal of stones and other such things lying above it and [fi nally] grasping, but never comes out by all truth. t n r being [merely] called out by name, so the transparent Truth of the Self, which is hidden by maya and its eff ects, is to Sri Nimbarka, Dashashloki, 2, 4, 5, 8, translated by Geeta Khurana, Ph.D. h a

be attained through the instructions of a knower of Brahman, followed by refl ection, meditation and so forth, but not s i m

through perverted arguments. a S Smarta Hinduism

Adi Shankaracharya, , verses 1.1, 6, 47 & 65, translated by Swami Madhavananda V Vaishnava Hinduism

34 what is hinduism? chapter 3: god, soul and the world 35 IIss thethe WWorldorld AlsoAlso Divine?Divine? SShouldhould WorldlyWorldly InvolvementInvolvement BeBe Avoided?Avoided?

es, the world is divine. God created the world and all he world is the bountiful creation of a benevolent God, who means for us to live posi- things in it. He creates and sustains from moment to tively in it, facing karma and fulfi lling . We must not despise or fear the world. Y moment every atom of the seen physical and unseen T Life is meant to be lived joyously. ¶The world is the place where our destiny is shaped, spiritual universe. Everything is within Him. He is within every- our desires fulfi lled and our soul matured. In the world, we grow from ignorance into wisdom, thing. God created us. He created the and all things upon from darkness into light and from a consciousness of death to immortality. The whole world it, animate and inanimate. He created time and gravity, the is an in which all are doing sannyasin. We must love the world, which is God’s cre- vast spaces and the uncounted stars. He created night and day, ation. Those who despise, hate and fear the world do not understand the intrinsic goodness joy and sorrow, love and hate, birth and death. He created the of all. The world is a glorious place, not to be feared. It is a gracious gift from God Himself, a gross and the subtle, this world and the other worlds. There playground for His children in which to interre- are three worlds of existence: the physical, subtle and causal, late young souls with the old—the young expe- termed Bhuloka, Antarloka and Brahmaloka. The Creator of all, riencing their karma while the old hold fi rmly to God Himself, is uncreated. He wills into manifestation all souls their dharma. The young grow; the old know. Not and all form, issuing them from Himself like light from a fi re or fearing the world does not give us permission to waves from an ocean. Rishis describe this perpetual process become immersed in worldliness. To the contrary, as the unfoldment of thirty-six , stages of manifesta- it means remaining aff ectionately detached, like tion, from the Siva tattva— and nada—to the fi ve a drop of water on a lotus leaf, being in the world elements. Creation is not the making of a separate thing, but but not of it, walking in the rain without getting an emanation of Himself. God creates, constantly sustains the wet. The Vedas warn, “Behold the universe in the form of His creations and absorbs them back into Himself. The glory of God: and all that lives and moves on Earth. thomas kelly Vedas elucidate, “As a spider spins and withdraws its web, as Leaving the transient, fi nd joy in the Eternal. Set herbs grow on the earth, as hair grows on the head and body not your heart on another’s possession.” of a person, so also from the Imperishable arises this universe.”

Right, the sleek towers of Singapore’s famous Raffl es Place exemplify our contemporary high-tech world. Above, an ancient stone carving of Lord Ganesha in , is worshiped each day by hundreds of devotees for help and guidance. corel

Siva, having freely taken limitations of body upon Himself, is the soul. As He frees Himself from these, He is Paramasiva The Lord created the world, the dwelling place of man. How shall I sing His majesty? He is as mighty as Mount (supreme consciousness). Self realization is the aim of human life. Through the realization of unity of , , Meru, whence He holds sway over the three worlds; and He is the four paths of Saivam here below. ¶Those who m

Goddess, the Self and powers of , inwardly manifested as faculties of consciousness and outwardly as women, m s tread the path of Shuddha Saivam stand aloft, their hearts intent on Eternal Para, transcending worlds of pure s i

the knowledge of the subjective Self is acquired. Bliss is the form of the absolute consciousness manifested in body. The i

u and impure maya, where pure intelligence consorts not with base ignorance and the lines that divide Real, unreal u

d fi ve makaras reveal that Bliss. By the power of bhavana [intention, resolve] everything is achieved. and real-unreal are sharply discerned. d n n i -kalpasutra, Prathama-khanda, 5-6, 11-13 i 1419 & 1420 H H

The real nature is realized by dwelling in the great spontaneity. A fi rm stay in the universal consciousness is brought

a This Lord of Maya-world that has its rise in the mind, He knows all our , but we do not think of Him. Some e

t about by the absorption of duality. The great union arises from the unifi cation of male and female [principles], and the t be who groan, “God is not favorable to me,” but surely God seeks those who seek, their souls to save. ¶“How is it i k perceiver with the perceived. Upon the enjoyment of the triple bliss, the unfettered supreme consciousness involuntarily v

a they received God Siva’s grace?” you ask. In the battle of life, their bewildered thoughts wandered. They trained and suddenly [reveals itself]. With the immersion into the great wisdom comes freedom from merit and demerit. i h their course and, freed of darkness, sought the Lord and adored His precious, holy feet. a S Shakta Hinduism Vatulanatha-, 1, 4, 5, 8, 12 S Saivite Hinduism Tirumantiram 22 & 599 Translations by Arjuna Taranandanatha Kaulavadhuta Translations by Dr. B. Natarajan

36 what is hinduism? chapter 3: god, soul and the world 37 T WWhat Is Liberation? 38 Apavarga The The

variety ofviews that reflect different human temperaments and dif- Philosophically, yet unliberated. wishes ( within the tradition, the osamarks an end to theMoksha earthly sojourn, but itmay also be consciousness ( gains the attributes ofBrahman ( exist. Since liberation involves transcending time and space, and yet eration simply reflect the built-in limitations oflanguage and . and theistic views. The main classical text on Self Realization a great one that “he died before he died,” indicating the totally a state ofextinction ofthe conscious being. Nor isitmere uncon- and thus also to spare, to let live, to allow to depart, to dispatch, to from the relative standpoint, itcan gain still the attributes ofBrah- herent perfection while inthe embodied state. It issaid ofsuch has many connotations: to loosen, to free, release, let loose, let go ferent levels ofemotional, intellectual, moral and spiritual develop- understood as abeginning, not unlike graduation from university. dismiss and even to relax, to spend, bestow, give away and to open. Some schools hold the view that liberated beings may voluntarily the soul tion. Some ofthese are agnostic; others involve various monistic transmigration; final or eternal emancipation.” isnot But moksha tion ofperfect detachment, freedom and oneness. man ( man mentions anumber ofthen current views: that upon liberation it possesses adivineit possesses body and mind ( in which the spiritually advanced being continues to unfold itsin- most recognize the condition of is astate that can be achieved while inabody, itdefies precise defi- ment. So,too, on the subject ofliberation, various learned opinions return to the physical universe inorder to help those who are as real, not merely symbolic, demise ofthe ego, or limited self-sense. nondifferentiation, aproximity to, or aoneness with, the Divine. nition. For this reason, some have argued that different views oflib- schools ofHinduism teach that liberation comes only upon death, sciousness. Rather itisperfect freedom, an indescribable state of Many Paths H

greatly. The pointinevolution what atwhichtheindividualearnsrelease andexactly eventual goal, butthemeansofattainmentandunder standing oftheultimate state vary compelling we perspectives explore below. there schoolsofthought. areeach also distinct happens afterwards isdescribeddiff happens afterwards The Sanskrit word Hinduism isapluralistic tradition. any On given subject itoffers a what ishinduism? Vedas liberation iscalled a he dawn offreedom from the cycle ofreincarnation iscalled osa(liberation), and onemoksha who has attained the state of IV. h IV 4.7 () and and .4.8 a themselves present anumber ofapproaches to libera-

); that through pure willalone itcan gain whatever it eration from the round of births and deaths. All Hindus know thisto betheir anddeaths. know eration from AllHindus theround ofbirths aving lived many lives, eachsouleventually seeksrelease from mortality, expe- riences through theDivinedirectly Realizationandultimately attainslib- Self t ); that ittranscends any body or mind ( attains nondifference from Brahman ( kai valya IV.

moksha I 4.6 s ); that even though itispure consciousness moksha

are other apt terms for this ineffable condi- means “release from worldly existence or L i b derives from the root e IV. jivanmukti, Sutra 4.5 r a (liberated soul). While some ); that itexists only as pure IV. t 4.11 erently in each of the Hindu erently ineachoftheHindu denominations. Within i o ); and that itattains a state ofliberation n ofBadarayana, ? IV. IV. muk, 4.4 4.10 ); that it which which ); that These are thesubtle, profound and vara alone ( alone vara vine realm, or variations on these same Vedic views. Hinduism: without form, with form, and both with Upanishad Liberation. Kali, etc. Each metaphysical view has given riseto a wherein the individual being goes, after death, first to worship, detachment and purification. bhaktas who follow the yoga ofdevotion and com- be proficientbe in cribe to the view that the Ultimate Reality isformless every atom ofone’s body. This occurs after many ex- est state. The second isagradual liberation that occurs evolution. Only great all powers except creatorship, which belongs to Ish- attains the Absolute only is more represented by the is Absolute only the attains and unqualified and stillnot reach the emancipated state. Ifthis happens, the being and without form. He considered true liberation as has to bebrought through into every aspect oflife, until finally becoming a has the opportunity to build upon past and realizations or direct liberation, which they regarded as the high- distinct practical approach to reaching Oneness and devotees believe that they willcome to inhabit the di- guru periences of tain liberation while living, the realization ofthe Self there without having to return to the physical world. the ofBrahma and then gains liberation from the and power ofsannyasin transcending all such concepts ( in communion with itsbeloved (). Thus, monly believe that the individual being ment oflordly powers. Most later are ideas ofmoksha reincarnates inthe physical world after death and inhisnew body spoke oftwo ofliberation. types The first iscomplete served that three ofliberation types are mentioned in jnanis At one end ofthis metaphysical spectrum are the The Natha Saivite perspective isas follows. To at- Thus, itispossible to realize the Self—as in Later Advaita Vedantins, such as Shankaracharya, , the great sage ofSouth , ob- and attained by single-minded and strong-willed discipline, who follow the yoga ofknowledge and who as- . It isagrace made possible by guidance ofaliving mentions liberation along with the attain- IV. nirvikalpa 4.17 , brahmacharya, (nirguna) ). Generally, the view that the soul of their chosen Deity, Siva, Vishnu, tapasvins jivanmukta . At the other end are the , , while the Saddarshana . achieve Through harnessing yoga, and pranayama the varied the adept advances hisor her inthat or afuture birth. (jiva) jivanmukti Chandogya nirvikalpa remains 42 ). , for one must

samadhi— a. manivel sat- witnessing consciousness and his wisdom ers on the path. Such aone iscalled an ascetic who abides at the pinnacle ofconsciousness, whether in this world or the next, shunning all worldly involvement. the benevolent into the inner worlds, consciously choose to bereborn to help oth- manent abidance inthe all-pervading Divine Presence, hislucid, is histotal freedom from all selfishness and attachments, hisper- spontaneous utterances. What distinguishes the Even after attaining perfect liberation, abeing may, after passing satguru —as distinguished from a mukta from the nonliberated individual upa deshi (jnana), —exemplified by nirvani revealed in , or silent Views onthe Nature of Soul and God All schools are agreed that liberation isthe ultimate fulfilment of The concept of Realization. This consists indiscovering our true nature, beyond which then leads to glimpses ofour divine origin and finally Self birth and death the innermost being willexist inthe higher regions but non- path. Yet, many Advaitins also recognize body and mind, our identity inthe incomprehensibly vast ulti- brahmanical tradition reformed by Shankara inthe ninth cen- Others teach that the highest end isto abide eternally and sepa- enjoyment as real. alized guru and avowed to the unreality ofthe world, the initiate and Swami Shivananda ofRishi alone. This approach isdefined as an intellectual and meditative and Ishvara appear as two. human life, whose purpose isspiritual growth, not mere worldly formed and modified by itsunderstanding ofthe individual and of the subtle worlds, where the Deities and spiritually mature be- of births and deaths and realize eternal freedom, untold bliss and of sixfundamental forms ofthe Divine, ismonistic, nonsectarian, Smartism (the teaching following Smarta Hinduism: All is Brahman is All Hinduism: Smarta Summary the primary , are explored below. the state of tantra and kundalini as inthe the kundalini as the power ofconsciousness. Ramana Maharshi tury. This liberal Hindu path, which revolves around the worship illusion. in these realms until itattains perfect union and merger with God. ings abide. Some schools contend that the soul continues to evolve its relationship to God.Most Hindus believe that after release from man, the Absolute and only Reality. For this, one must conquer maya. The ultimate goal ofSmartas isto realize oneself as Brah- meditates on himself as Brahman to break through the illusion of mate Being. Upon this discovery, we are released from the round many lessons, each conscious being seeks release from mortality, in reality the singular absolute Brahman. the soul Within maya, meditative and philosophical. Ishvara and the human being are rately inGod’s glorious presence. Four distinct views, reflected in supreme consciousness. For the realized being, Most Smartas believe that Atharva Veda, Atharva Mundaka Upanishad3.2.5 into theAll itself.Ominipresent onallsides—enter tranquil—those wisebeings, havingattainedthe souls, satisfi Having realized theSelf, therishis, perfected solves, hisbody skypervading shown by thestarry dis- ation. Hissamadhiissodeepthathisouteridentity and completely realizeshisonenesswithallofcre- (Sivalinga)the AbsoluteReality transcends themind Bliss: Left, inamountaincave, aworshiper ofGodas (bhoga). , chapter 3:god, souland theworld ed withtheirknowledge, passion-free, moksha ignorance, which causes the world to appear Having lived many lives and having learned for every Hindu school ofthought isin- jivanmukta, moksha Jnana Saundarya-Lahiri. kesh did, and Shankara wrote on spiritual wisdom, dispels that , is achieved through or tradition) isan ancient, all illusion has vanished, Guided by a re- a by Guided yoga 39 even as he lives out life in the physical body. If the sun were cold Shakta Hinduism: Refuge in the Mother Union: Every soul’s ultimate goal, in this life or another, is to real- or the moon hot or burned downward, he would show no won- Shaktas believe that the soul is one with the Divine. ize its oneness with God. That union is depicted here as Lord Siva der. The jivanmukta teaches, blesses and sets an example for the Emphasis is given to the feminine aspect of the ul- and a mature soul merging in oneness. Siva sits beneath a banyan welfare of the world. At death, his inner and outer bodies are extin- timate reality—Shakti. The Divine Mother or God- tree, bestowing His Grace by touching the third eye of the seeker, guished. Brahman alone exists and he is That forever, all in All. dess Power, Shakti, is the mediatrix bestowing this who reaches up to embrace Divinity. For Smartism, liberation depends on spiritual insight (jnana). advaitic moksha on those who worship Her. Moksha It does not come from recitation of , sacrificial worship is complete identification with the transcendental This is a similar view to the Upanishads like the Chandogya and or a hundred fasts. The human being is liberated not by effort, Divine, which is achieved when the kundalini shak- the Brahma . not by yogic practices, not by any self-transformation, but only ti—the individuated form of the divine power—is The sixth, Saiva Siddhanta, has two subsects. ’s by the knowledge gained from scripture and self-reflection that raised through the sushumna current of the spine to pluralistic realism teaches that God, soul and world are eter- at its core the being is in fact Brahman. However, all such prac- the top of the head where it merges with Siva. nally coexistent. Liberation leads to a state of oneness with Siva tices do help purify the body and mind and create the aptitude The spiritual practices in Shaktism, which is also in which the soul retains its individuality, as salt added to water. (adhikara) without which jnana remains mere theory or fantasy. known as tantra or tantrism, are similar to those in ’s monistic , or Advaita Ishvaravada, the older of Jnana yoga’s progressive stages are scriptural study (), Saivism, though there is more emphasis in Shaktism the two schools, holds that evolution continues after earthly births reflection () and sustained meditation (nididhyasana or on God’s power as opposed to mere Being or Con- until jiva becomes Siva; the soul merges in perfect oneness with dhyana). Practitioners may also choose from three other nonsuc- sciousness. Shakta practices include visualization God, like a drop of water returning to the sea. Scriptures teach, cessive paths in order to cultivate devotion, accrue good karma, and rituals involving , gestures (mu- “Having realized the Self, the rishis, perfected souls, satisfied with and purify the mind. These are , and raja dras), and geometric designs (). The body is their knowledge, passion-free, tranquil—those wise beings, hav- yoga, which some believe can also bring enlightenment, as they viewed as a temple of the Divine, and thus there are ing attained the Omnipresent on all sides—enter into the All it- lead to jnana. also numerous prescribed techniques for purifying self” ( 3.2.5). The primary goal of this form of Scripture teaches that “for the great-souled, the surest way to lib- and transforming the body. Philosophically, Shak- monistic Saiva Siddhanta is realizing one’s identity with God Siva, eration is the conviction that ‘I am Brahman’ ” (Shukla Yajur Veda, tism’s yogic world view embraces all opposites: male- in perfect union and nondifferentiation. This is termed nirvikalpa Paingala Upanishad 4.19). Sri Jayendra of Kanchi Peed- female, absolute-relative, pleasure-pain, cause-effect, samadhi, Self Realization, and may be attained in this life, granting am, , India, affirms, “That state where one transcends mind-body. Shamanistic Shaktism employs magic, moksha, permanent liberation from the cycles of birth and death. all feelings is liberation. Nothing affects this state of being. You may trance , firewalking and animal A secondary goal is savikalpa samadhi, the realization of Satchi- call it transcendental bliss, purified that enables one to for healing, fertility, and power. In “left- dananda, a unitive experience within superconsciousness in which see the Supreme as one’s own Self. One attains to Brahman, utterly hand” tantric circles an antinomianism is evident, perfect Truth, Consciousness and Bliss are known. liberated.” which seeks to transcend traditional moral codes. The state of jivanmukti in Shaktism is called ku- A Monistic Natha Saivite Conclusion Vaishnava Hinduism: Forever at God’s Feet lachara or “the divine way of life,” which is attained According to the Saiva Siddhanta of South India, to The primary goal of Vaishnavites is videhamukti, disembodied lib- through and grace. The liberated soul is reach emancipation, beyond all pleasure and pain, all difference eration, attainable only after death when the “small self” realizes known as a -, to whom and gold, life and decay, the being must successively remove the three fetters: union with God Vishnu’s infinite body as a part of Him, yet main- and death are the same. The kaula-siddha can move karma, “the power of cause and effect, action and reaction;” maya, tains its pure individual personality. God’s transcendental Being is about in the world at will, even returning to earthly “the power of manifestation;” and , “the power of egoity or veil a celestial form residing in the city of Vaikuntha, the home of all duties such as kingship, yet remaining liberated of duality.” Once freed by God’s grace from these bonds (which do eternal values and perfection, where the inner being joins Him from rebirth, as his actions can no longer bind him. not cease to exist altogether, but no longer have the power to bind), when liberated. Beings, however, do not share in God’s all-perva- The Goddess, Devi, gives both mukti and bhuk- the being is in the permanent state of sahaja samadhi, or “natu- siveness or power to create. ti—liberation and worldly enjoyment. Dr. Sarvepalli ral, spontaneous ecstasy,” the living illumination called jivanmukti. Most Vaishnavites believe that dharma is the performance of Radhakrishnan explained, “The jiva under the influ- This is the realization of the timeless, spaceless and formless Real- various devotional disciplines (bhakti sannyasins), and that the hu- ence of maya looks upon itself as an independent ity beyond all change or diversity. Simultaneously it is the realiza- man being can communicate with and receive the grace of Lord agent and enjoyer until release is gained. Knowledge tion that all forms, whether internal or external, are also aspects of Vishnu, who manifests through the temple Deity, or icon. The of Shakti is the road to salvation, which is dissolu- this Ultimate Reality. paths of karma yoga and jnana yoga are to lead to bhakti tion in the bliss effulgence of the Supreme.” Shri Moksha does not mean death, as some misunderstand it. It yoga. Through total self-surrender, called prapatti, to Lord Vishnu, Shri Shivaratnapuri Swami of Kailas Ashram, Ban- means freedom from rebirth, before or at the point of death, after one attains liberation from the world of change (samsara). Vaish- galore, India, declares, “My message to mankind is which souls continue evolving in the inner worlds, the Antarloka navites consider the moksha of the Advaita a lesser right thought, right living and unremitting devotion and Sivaloka, and finally merge with Lord Siva as does river wa- attainment, extolling instead the bliss of eternal devotion. There to the Divine Mother. is the most important ter when returning to the ocean. Moksha comes when all earthly are differing categories of souls that attain to four different lev- thing that you should cultivate. By faith does one have been fully resolved. Finally, at the end of each soul’s els of permanent release: salokya, or “sharing the world” of God; obtain knowledge.” evolution comes vishvagrasa, total absorption in Siva. The Vedas samipya, or “nearness” to God; sarupya, or “likeness” to God; and promise, “If here one is able to realize Him before the death of the sayujya, or “union” with God. Jivanmukti exists only in the case Saiva Hinduism: Soul and Siva Are One body, he will be liberated from the bondage of the world.” of great souls who leave their place in the divine abode to take a The path for Saivites is divided into four progres- All embodied souls—whatever be their faith or convictions, Hin- human birth for the benefit of others and return to God as soon as sive stages of belief and practice called charya, a. manivel du or not—are destined to achieve moksha, but not necessarily in their task is done. kriya, yoga and jnana. The soul evolves through this life. Hindus know this and do not delude themselves that this There is one school of Vaishnavism, founded by Vallabhacharya, karma and from the instinctive-intellectual sphere and identity of Siva and soul, called Linga and anga. The soul ul- life is the last. Old souls renounce worldly ambitions and take up which takes an entirely different view of moksha. It teaches that into virtuous and moral living, then into temple worship and devo- timately merges in a state of Shunya, or Nothingness, which is not , renunciation, in quest of Self Realization even at a young upon liberation the soul, through its insight into truth revealed by tion, followed by internalized worship or yoga and its meditative an empty void. 3) Kashmir teaches that liberation comes age. Younger souls desire to seek lessons from the experiences of of perfect devotion, recovers divine qualities suppressed disciplines. Union with God, Siva, comes through the grace of the through a sustained recognition, called , of one’s true worldly life, which is rewarded by many, many births on Earth. In previously and becomes one with God, in identical essence, though satguru and culminates in the soul’s maturity into jnana, wisdom. Self as nothing but Siva. After liberation, the soul has no merger in between, souls seek to fulfil their dharma while resolving karma the soul remains a part, and God the whole. This relationship is de- Saivism values both bhakti and yoga, devotional and contemplative God, as God and soul are eternally nondifferent. 4) In and accruing merit through good deeds. After moksha has been scribed by the analogy of sparks issuing from a fire. sadhanas. Saivism, or , moksha leads to a complete same- attained—and it is an attainment resulting from much sadhana, Swami Prakashanand Saraswati of the International Society of Moksha is defined differently in Saivism’s six schools. 1) Pashupa- ness of Siva and soul, described as “bubbles arising and returning self-reflection and realization—subtle karmas are made and swiftly Divine Love, Texas, offers a Vaishnava view, “Liberation from ta Saivism emphasizes Siva as supreme cause and personal ruler to water.” 5) In Siva Advaita, liberation leads to the “ within resolved, like writing on water. “The Self cannot be attained by the maya and the karmas is only possible after the divine vision of of the soul and world. It teaches that the liberated soul retains its the heart.” Upon death, the soul goes to Siva along the path of the weak, nor by the careless, nor through aimless disciplines. But if God. Thus, sincere longing for His vision is the only way to receive individuality in a state of complete union with Siva. 2) Vira Saiv- Gods, continuing to exist on the spiritual , enjoying the bliss one who knows strives by right means, his soul enters the abode of His grace and liberation.” ism holds that after liberation the soul experiences a true union of knowing all as Siva, and attaining all powers except creation. God” (Mundaka Upanishad 3.2.4). 40 what is hinduism? chapter 3: god, soul and the world 41

his chart assembles and cor- CCharthart ofof HinduHindu Cosmology:Cosmology: tthehe IInnernner andand OuterOuter UUniverseniverse corresponds to the . T relates four essential elements Below it is depicted the part of the of : the planes called the Narakaloka— of existence and consciousness; the realm of lower consciousness, Paraßiva (atattva, “beyond existence”) the tattvas; the chakras; and the 3 ƒËé 14 ƒËé 5 郟 3 À¿¤¿ 5 éËÀ fear, anger, jealousy, etc. Looking bodies of man. ¶It is organized 3 WORLDS 14 PLANES (LOKA) 5 SPHERES (KALÅ) 36 ™^Δ 36 EVOLUTES (TATTVA) 3 BODIES 5 SHEATHS back to column one, the dotted path with the highest consciousness, or (ÍARÈRA) (KOÍA) indicates that regions two, three and subtlest level of manifestation, at THIRD WORLD 7. SATYALOKA, “plane of SAHASRÅRA 5. ÍÅNTYATITAKALÅ ÍUDDHA MÅYÅ: PURE SPIRITUAL ENERGY four of the Antarloka are the domain vißvagrâsa: final merger of the top, and the lowest, or gross- Íivaloka, “plane reality,” also called Brahma- Íivânanda, superconsciousness from which souls are reborn. Column 1) Íiva tattva: Parâßakti-nâda, the golden ânandamaya koßa est, at the bottom. In studying the of God” and the loka, region of sahasrâra expanded into endless inner three provides a view of the kalas, Satchidânanda, pure consciousness (svar∫aßarîra) in Parameßvara chart, it is important to remember Gods, also called chakra space. 2) Íakti tattva: Parameßvara-bindu, Personal God which emphasize the states of mind that each level includes within Kâra∫aloka, the or levels of consciousness associated ÅJÑÅ “” 3 SOUL BODY itself all the levels above it. Thus, 6. TAPOLOKA, “plane of 4. ÍÅNTIKALÅ ) Sadâßiva tattva: power of revealment KÅRAıA ÍARÈRA, “” or with these strata. 4 the element earth, the grossest or austerity,” âjñâ chakra kâra∫a chitta, ) Èßvara tattva: power of concealment ÅNANDAMAYA KOÍA, “sheath of Column four of the chart lists the 36 superconscious forms made of 5) Íuddhavidyâ tattva: dharma, pure knowing, outermost aspect of manifestation, VIÍUDDHA bliss”—the body of the soul, tattvas. Tattvas (literally “that-ness”) 5. JANALOKA, “creative contains all the tattvas above it on inner sounds and colors the powers of dissolution, preservation and also called the actinic causal body are the primary principles, elements, plane,”vißuddha chakra creation—, Vish∫u and Brahmâ the chart. They are its inner struc- • LIBERATED SOULS • states or categories of existence, the ture. Similarly, the soul encased building blocks of the universe. God EIE SRLBD GROSS REFINED ASTRAL BODY • BOUND SOULS •

HIGHER ASTRAL PLANE 4. MAHARLOKA 3. VIDYÅKALÅ ÍUDDHÅÍUDDHA MÅYÅ VIJÑÅNAMAYA in a physical body also has all the constantly creates, sustains the form SECOND “plane of greatness,” also anukâra∫a chitta, SPIRITUAL/MAGNETIC ENERGY KOÍA sheaths named above—pranic, of and absorbs back into Himself His WORLD called Devaloka, “angelic • subsuperconscious awareness of 6) mâyâ tattva: mirific energy the “sheath of instinctive-intellectual, cognitive Antarloka, world,” anâhata chakra ANÅHATA forms in their totality in progres- 7) kâla tattva: time cognition,” creations. Rishis describe this emana- the subtle, or and causal. sive states of manifestation 8) niyati tattva: karma the mental or tional process as the unfoldment of astral, plane The three columns on the left • subsuperconscious cognition of 9) kalâ tattva: creativity, aptitude actinodic causal tattvas, stages or evolutes of mani- side of the chart depict the inner the interrelated forces of the spiri- 10) vidyâ tattva: knowledge SËKSHMA sheath festation, descending from subtle to and outer universe. Column one tual and magnetic energies 11) râga tattva: attachment, desire ÍARÈRA the gross. This column of the chart sub- 12 “subtle shows the three worlds: the causal, ) tattva: shrouded soul divides the tattvas into three levels of

MANIPËRA body,” also

superconscious realm of the Gods; SVARLOKA maya, manifest creation, as follows: einca called the as- r MID-ASTRAL f r 3. SVARLOKA, “celestial 2. PRATISHÊHÅKALÅ AÍUDDHA MÅYÅ: MAGNETIC/GROSS ENERGY MANOMAYA KOÍA the astral realm of dreams, abode o n shuddha maya (correlating to the a tral body e t plane,” ma∫ipûra chakra buddhi chitta and chitta, the intellectual

of non-embodied souls; and the l Third World in column one); shud- i o

c saμsâra 13 y (odic-causal)

n realm of intellect and instinct ) prak®iti tattva: primal nature physical world of the fi ve . c dhashuddha maya (corresponding to

PTIOA PRETALOKA PITÂILOKA and instinctive Column two gives a more the Maharloka); and ashuddha maya 2. BHUVARLOKA, “plane of 14 16 (odic-astral) detailed division in 14 planes and LOWER ASTRAL – ) anta˙kara∫a: mental faculties (corresponding to the mid-astral, atmosphere,” svâdhish†hâna sheath correlates these to the chakras, SVÅDHISHÊHÅNA lower astral and physical planes). chakra — PITÂILOKA, 17–21) jñânendriyas: organs of perception the force of consciousness “world of ancestors” Column fi ve lists the three bodies of resident within each soul. It shows the soul: causal, subtle and physical 22–26) karmendriyas: organs of action three levels in the third world, PRETALOKA, “world of 1. NIVÂITTIKALÅ: jâgrat chitta, saμskâra PRÅıAMAYA KOÍA (which correspond directly to the corresponding to the , the de parted,” of earth- chitta and vâsanâ chitta—the conscious, the “sheath of vitality” three worlds); and the five sheaths 27–31) tanmâtras: elements of perception ajna and vishuddha chakras; and bound souls. The astral subconscious and subsubconscious mind, which en livens the (anandamaya, vijnanamaya, mano- dupl icate of Bhûloka. the interrelated magnetic forces be tween physical body three levels of the second world, 32–36) âkâßa tattva (ether), vâyu tattva (), maya, pranamaya and annamaya). or astral plane, corresponding to people, people and their possessions Note the correlation of these and the the , and svad- tejas tattva (fire), âpas tattva (water), worlds by reading across the chart to hishthana chakras. Note that the 1. BHËLOKA, “earth plane,” MËLÅDHÅRA STHËLA ÍARÈRA, “gross body,” or the left to the two columns named FIRST WORLD ANNAMAYA KOÍA, “food-made sheath” grossest of these planes, the Bhu- mûlâdhâra chakra “3 worlds” and “14 planes.” For more Bhûloka p®ithivî tattva (earth) —the physical body or odic body varloka or Pitriloka, has a second- details on the subjects and terms in ary realm, called the Pretakoka, the chart, you can search for defi ni- where abide earth-bound astral tions at: www.himalayanacademy. entities. The fi rst world, or Bhuloka, com/resources/lexicon/ SUB-ASTRAL NARAKALOKA NARAKALOKA (7 hellish planes of lower consciousness): Antarloka’s 1 2 3 netherworld: - ) Put (atala chakra), - ) Avîchi (vitala chakra), - ) Saμhâta (sutala 4 5 NARAKA chakra), - ) Tâmisra (talâtala chakra), - ) Âijîsha (rasâtala chakra), -6) Ku∂mala (mahâtala chakra), -7) Kâkola (pâtâla chakra)

42 what is hinduism? chapter 3: god, soul and the world 43