'Paths of Salvation'

   There are many ways of attaining to the ultimate, param padam. Spiritual  seekers have been exploring easy and simple ways and means of liberation, mukti and moksha and thereby created separate schools of spiritual studies. Two of the earliest schools are cited in the agama shastra are the schools of the 'tantrik' and the 'mantrik' or the Vedic. Here the fundamental instruments of creation and liberation are through the practice of Shakti cults as enunciated in Srividhya, Srichakra, and Sharada-Chatushtiya,Durga saptashati, soundarya lahari, and other texts. The practice of Shree Chakra dhyana, inner sacrifice (antar-yajnya), Transcendental Meditation (atindriya dhyana) are encouraged here. Yogic practices are not of much importance to those who profess Bhakti. Bhakti cult is altogether different. The worship of idols of Mula Rama or Anjaneya is different from the practice of Chakra dhyana and Srividya upasana. Actually, Bhakti and Jnyana are anyonya and go together.

   This Bhakti had two off-springs by name viveka and vairagya. When Jnyan deserted Bhakti due to its ego and intolerable behavior adhering to ritualism and sensuousness, the kids- Viveka and Vairagya also left home. This is the sad predicament of the jiva, too. Now, just holding on to Bhakti the jiva is in search of viveka and vairagya. There is no mukti or moksha to the perturbed jiva without jnyan (knowledge of the Self), viveka (wisdom) and vairagya (renunciation). However, there is an argument that mere bhakti will redeem the jiva, that seems to be a remote possibility since karmakleshas have to be burnt by the fire of Atmajnyan.

    “Jnyan is supreme”. Jnyan is ‘chit-shakti, shuddha vidya or pure consciousness. Hence, there is nothing superior to Knowledge- “nahin jnyanena sadrusham” is the fundamental doctrine enunciated by Lord Shree Krishna in the Gitopadesha. Viveka and bhakti follows jnyan, and hence, is symbolically son and daughter. Bhakti and jnyan are important steps to moksha. The Bhagavad-Gita advocates samyak-prajnya, ‘unity-consciousness’, and showers the ‘amrut’ of ‘unity consciousness’, ‘the showering of elixir of oneness’- advaitamruta varshini! However, the jiva suffers from avidya, ignorance of its true nature, a cover of nascence, and thus, dwells in dualities, complexities, duplicities and multiplicities. There is no end to ignorance of the jiva. Those who stick to a particular philosophy, siddhanta, will get stuck at that level and will not move up the ladder to higher levels of consciousness during their life time. Hence, Bhagavan Shree Krishna’s advice to Arjuna is: traigunya viahayaaveda nistraigunyorbhavaarjunaa | ‘Transcend all knowledge of attributes, qualities, limitations, acquired qualities- gunas, and surrender to ME. He asvocates total surrender to the Higher Self (paramatman) He says, sarva dharman parityajya maamekam sharanam vraja |

  “Worship Me only, adore Me, I shall take care of you, give you what you want and protect what you have”. Let there be no doubt about it”.

     The soul or Atman, a stellar particle that was pristine pure with atomic weight of less than that of an ion of Hydrogen got embodied, embedded, enmeshed and it is now so intricately associated with the elements- mire of earthly existence, that it has become too gross, heavy to rise above the earth’s surface, let alone exit the earth’s dense atmosphere after leaving the gross body in death. Unless the soul attains its liberty from embedded subtler forces and overcomes the gravity, it cannot exit! The forces that bind the soul to the jiva are many and varied like like desire, attachment, anger, ego, envy, jealous, possessive instincts, etc. If the soul is to gain escape velocity to leave the earth it should become so pure and pristine as it was before; its arrival here as energy, spirit, an electrical spark, a photon, is now gross matter. Atman or soul is just not only energy, but the knower of energy, the source of consciousness, and bliss. It is sat, chit and ananda. It is power and has creative energy, knowledge, technology, information, and ability to transform one into another in multitudes of varieties and functions.

      There are a number of scriptures that give us some rough idea about the origin of the universe, its true nature, and the fate of this world at the end, delusion or mahapralaya. The nature of our existence on this earth or terrestrial base and the way the human life has developed over the ages on this planet is quite an interesting study. The Bhagavad-Gita, too, gives us some details as revealed by Bhagavan Shree Krishna and the same has been repeated by many commentators. As stated by some saints and sages, “this universe is not real; it is a transient one and all that appear here are under the grip of 'maya', meaning, time, space, and causality and thereby subject to decay and death. However, the human form evolved over time is a rare gift of God and it has a definite purpose”. But, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty, and misery. There is no well laid path to success and happiness. But, still people stick on to some principle and eke out a living, hoping that one day it would be all joyful. But, that day will never come! The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

 It has been repeatedly said by some saints that ‘this human form is a rare gift of God and it has a definite purpose’. However, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty and misery. There is no well laid path to success and happiness. But, still people stick on to some principle and eke out a living, hoping that one day it would be all joyful. But, that day will never come. The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

    There comes in the life of every jiva a time when it is shaken out of its slumber, the land under its feet sinks and it is left shattered to pieces, or made to stand stark naked in the middle of the street, or completely wrecked like what has just happened in the worst floods of Jammu and Kashmir recently. This is the turning point when it, the jiva, turns to the supreme Lord almighty for help and begs for redemption, mukti, or moksha. Many people commit suicide on the face of disappointments, loss, trouble and turmoil, incurable diseases and suffering pain, or seek the guidance of a teacher. Even the rich and powerful, prosperous people are free from depression! This is the time when the jiva seeks liberation from the shackles of repeated births and deaths. May be nobody thinks ofGod unless he is put in the crucible of fire of life.