GOAL OF HINDU SPIRITUALITY
GOAL OF HINDU SPIRITUALITY
The goal of Hindu spirituality may be
discussed under three main headings, namely the importance of the Goal, State
of the Liberated Souls and Jivanmukti.
7.1 Importance of the Goal
The chief goal
of ‘Hindu Spirituality’ is salvation or liberation of the soul from the
world. In other words, salvation from samsara.
Samsara means the cycle of
births and deaths. The common Hindu
belief is that soul is eternal. But due
to ignorance of its original nature, the soul is caught up in the attractions
of the world. The soul which is
subjected to samsara should therefore,
be liberated. The process adopted for
salvation differs from person to person, although the ultimate goal is the same.
An ordinary
belief of the Hindus is that, “every twelve years the Ganga is believed to
secrete amrit – a celestial drink which confers immortality on
its drinker; and one who baths or drinks the water at Hardwar is believed to be saved from further
rebirth.”[1] One more example would suffice to prove the
strong urge of Hindus to seek liberation at any cost. It is said that “… death in or near the
Ganges at Benares results in Moksha, the final
liberation from the endless cycles of birth and rebirth that is the ultimate
spiritual goal of most Hindus.”[2] In order to obtain this privilege people
flock to Benares .
7.2 State of the Liberated
Souls
There are at
least three different views about the status of liberated souls according to
Hinduism. One is that the souls go to
another world. The second is that the
souls become one with God. And the third
one is that the liberated souls maintain their individuality even after death.
The concept of
transmigration of the soul was not fully developed in the Vedas. Yet, there was a dislike for ‘the return’ of
the souls after death. The Vedic seers
believed that the virtuous souls go to the world of gods, from where, there is
no return, whereas the wicked one enters into the world of the fathers from where
they return to the world.
Brahmanas, the treatises on rituals also do
not convey a clear-cut idea of the nature of the liberated souls. According to Monier-Williams, “they assert
that a recompense awaits all beings in the next world according to their
conduct in this.”[3] At the same time it needs to be highlighted
that, “the texts rarely give any detail of the way in which man is rewarded or
punished after death.”[4] Although the idea of transmigration of the soul
was not yet fully developed, the dominant view in the Brahmanas was that the
souls get ‘immortality in heaven, the abode of the gods’.[5]
The Upanishads
explain the status of the liberated soul as union with Brahman. In this union, there is no distinction
between individual souls and Brahman. It
is only because of ‘ignorance (avidyā)’[6]
that the soul thinks itself to be different from Brahman. The very moment ignorance of the soul is
removed the original unity is realized.
According to
Swami Prabhavananda “Moksa is called in the Gita Brahma-Nirvana - extinction in
Brahman, or union with Brahman.”[7] It needs to be remembered here that
commentators like Ramanuja have interpreted the Bhagavad Gita as to facilitate
a philosophical background for the path of devotion, although the later Bhakti
Movements advocated an entirely different line of thought. For them “the soul never becomes identical
with God.”[8] According to Sri Vaisnavas,[9]
the souls which are liberated from Samsara
enter Vaikuntha the heaven of Visnu.
There the individual soul is united with the Lord in a loving
relationship while yet maintaining its distinction. For Sūrdas and Tulasidās it is only an
emotional union with God. To a Śaiva
Siddhāntin[10] one becomes
omniscient and omnipotent, like Śiva, but ontologically distinct from him.
The varieties of interpretations stated above
regarding the status of the liberated soul is a great lesson for humanity to
understand the limitations of human perceptions or knowledge. It is also a lesson for people to learn to
avoid any absolute claims regarding religious concepts and ideas.
7.3 Jivanmukti
Anybody going through
the different view points regarding the status of the liberated soul will be
tempted to conclude that Hinduism is pessimistic in its outlook about the
world. For example Max Weber writes, “all
salvation technologies of India
stemming from the intellectual strata, whether orthodox or heterodox, involves
a withdrawal, not only from every day life but from the world in general,
including also paradise and the world of the gods.”[11]
On the other
hand, there are committed Hindus who affirm that “salvation is not escape from
life.”[12] For them, “it is to live in the world with
one’s inward being profoundly modified.”[13] And “if the saved individuals escape
literally from the cosmic process, the world would be for ever unredeemed.”[14] In Hinduism, salvation can be attained while
one is still living on the earth. This
starts from the moment one realizes that the soul is eternal. The liberated soul is called Jivanmukta. Jivanmukta
continue to live in this world until his/her death. But he/she will not be affected by the
world. The jivanmukta will continue to help other souls to obtain
salvation. The jivanmukta engages himself/herself in the service of others. Finally, bodily death, Videhamukti takes
place. This is the final separation of
the soul from the body.
The main concern
of the discussion is to prove that Hinduism is not pessimistic in its
outlook. According to Durga Das Basu,
“the goal of a Hindu is not merely salvation for himself but also the good of
the world created by God (Atmanomokshartham Jegadhhitaya cha). And this goal is symbolized in the existence
of a Jivanmukta.”[15] It needs to be highlighted that Nimbārka[16]
does not believe in Jivanmukta. He is of the opinion that salvation is
possible only after death (videhamukti).[17]
Even after
accepting the optimistic nature of Hinduism, many tend to say that Hinduism is
individualistic in outlook. But the
Hindus would go to the extent of saying that “that highest stage of Hindu
spiritualism is selfless service to others.”[18] No doubt this ideal is present in Hinduism in
the form of Jivanmukti.[19] According to Swami Prabhavananda,[20] Moksa or Brahma nirvana can be attained here and now. He argues that “the Gītā tries to raise the
aspirant (sādhaka) to such a height of spirituality that he ultimately finds
himself only to be an instrument in the hands of the Lord.”[21] No doubt, the ideals are very well present in
Hinduism. But there are not many ways to
inculcate them in the day-to-day life of Hindus.
Leading scholars
of Hinduism untiringly project the world-affirming, world-caring, and
world-concerning aspect of ‘Hindu Spirituality’. According to Satis Chandra Chatterjee, “the
liberated self attains the life divine and lives and acts for the good of
mankind.”[22] Another great example is the services of
Ramakrishna Mission.[23]
Hinduism as a
whole has all the ideals needed for a relevant and meaningful
spirituality. These ideals were not put
into practice in the early phases of Hinduism.
That is why it has to face strong criticisms such as, it is
individualistic, pessimistic, no concern for the world, etc. Either because of the influence of other
religions or because of the growing awareness of the realities of the world,
the current representatives of Hinduism have involved themselves in addressing
the burning concerns of the people around. The Indian Hindu scholars are
unanimous in their commitment to represent Hinduism as world-affirming and it can
be a relevant ground for people of all faiths to work together with one accord
and one spirit.
[1]
Rajive McMullen, “Understanding Hinduism, The Kumbh Mela” Sanskriti, Vol.6,
No. 3&4, (1999), p.11.
[2]
David R. Kinsley, op. cit., p. 3.
[3]
Monier-Williams, Hinduism, Reprinted (Calcutta: Susil Gupta (India), Ltd., 1951), p.25.
University
Press, 1997), p. 37.
[5] Ibid.,
p. 37.
[6]
John G Arapura, “Spirit and Spiritual Knowledge in the Upanishads,” Krishna Sivaraman, ed.,
op.
cit., p. 76.
Mylapore,
1981), p. 109.
[8]
Satis Chandra Chatterjee, op. cit., p. 247.
[10] Ibid.,
p. 63.
[11]
Max Weber, The Religion of India ,
op. cit., p. 166.
[12] S. Radhakrishnan , op. cit., p. 124.
[13] Ibid.,
p. 124.
[14] Ibid.,
p. 124.
[15]
Durga Das Basu, Essence of Hinduism (New Delhi: Prentice-Hall of India Private Limited, 1990), p. 120.
P. 342.
[17] Ibid.,
p. 342.
[18]
Durga Das Basu, op. cit., p.119.
[19]
J. G. Arapura, Hermeneutical Essays on Vedantic Topics (Delhi: Motilal Banarsidass, 1986),
P. 124.
[20]
Swami Prabhavananda, op. cit., p. 109.
Vol. II,
p.164.
[22]
Satis Chandra Chatterjee, op. cit., p. 243.
[23]
Jan Peter Schouten, “Hinduism and Development Three Case Studies,”Religion
and Society,
Vol.
XXVII, No. 2, (June 1981), p. 86.
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