UPDATE: Added some more info and corrected typos.
Namaste,
Dear Divine Ātman,
Guru Purnima / Poornima / Pūrṇimā falls on 03-Jul-2023. As a second article dedicated to Guru and Guru Paramparā, please find explanation of three types of Brahman in Sanātana Dharma.
This article contains Eight limbs of Yoga which was published yesterday.
Three types of Brahman in our Sāśtra-s
Sanātana Dharma teaches three types of Brahman
1. Nirguṇa – Nirākāra (attributeless and formless)
2. Saguṇa – Nirākāra (with attributes but formless)
3. Saguṇa – Sākāra (with attributes and with form)
1. Nirguṇa – Nirākāra (attributeless and formless) – Brahman of the upanishad-s
Nir-guṇa means without guṇa or qualities. It is generally translated as without attributes. Nir-ākāra means without form (ākāra means form or shape). This is the Brahman of the Upaniṣad-s. This Brahman is beyond Māyā and does not take part in creation. A Jñānī abiding in this Brahman does not even experience Māyā and so does not experience the phenomenal world. It is sat-chit-ānanda (existence-consciousness-bliss). It is of non-dual nature. Everything else is temporary i.e. Mithyā. Even Māyā ends in Jñāna and so it is not real as per Gītā 2.16 which says ‘truth has no non-existence and untruth has no existence [at any point in time]’.
Sānkhya considers Prakriti (māyā) as eternal and real. Thus Sānkhya is dualistic in nature. In advaita, Māyā is beginningless and so are jīva-s (incarnated souls), but it is said no one knows when the first creation was created nor does one know when were jīva-s created, so they are considered as unborn, but both end in the state of Jñāna and so they are technically not eternal. Māyā, the power of Īśvara is said to be beginningless and inseparable from Īśvara. She is the other side of coin, yet surprisingly she is not experienced in Nirvikalpa Samādhi and hence she is Mithyā and such behaviour cannot be explained and so māyā is called as ‘anirvachaniya’ or ‘indescribable’.
Path of Advaita
Advaitins meditating on Nirguṇā Brahman have highly purified mind and their mind has capacity to turn introvert with little instruction and use of will. They do not have any complain about life nor do they complain or demand to Īśvara about anything, as for them the main focus is Nirguṇa Brahman which is beyond māyā where all the desires, thoughts and emotions do not exist, nor can mind go beyond mind. It is the art of dying where mind is not fed any thoughts but one stays detached from body, mind, intellect and ego. This state of detachment is hard to achieve and cannot be achieved by pure mental efforts as mind cannot detach itself from itself. Advaitins have already purified their mind, increased the sattva guṇa and made it a predominant guṇa by practicing niśkāma karma (self-less service), bhakti (devotion) to any form of Īśvara and by diligently practicing Yoga to steady the mind and discipline it. Such a purified mind is qualified for detachment and by staying detached and chanting OM or practicing Neti-Neti a seeker of truth enters into a state beyond waking, dream and deep sleep into fourth state known as Turiyā. It is by staying detached that the desires of mind are destroyed and the tendencies (vṛtti-s) i.e. thoughts and mental agitations calm down. This state cannot be achieved without the grace of Guru or Māyā or Īśvara. Except Guru, though advaitin believes in Īśvara he does not give any importance to him or any of his forms. Still he receives the grace of Māyā which inseparable from Brahman as both are two sides of same coin and with her grace finally rises above Māyā. The path is extremely difficult as with detachment, one also thinks of Realising one’s true nature which is Brahman and so both Detachment and seeking Brahman are necessary. One lives a simple and peaceful life and has little demands unlike ordinary people who are connected with saṃsāra. A Jñāni or an advanced disciple destroys the Jīva sṛṣṭi and Mānasa sṛṣṭi i.e. destroys the world created by Jīva and mental world or dream world. Jīva creates its own world by assuming doership and so gets attached with other people, builds relationships and generates desires. It is this world that is an illusion, purely set up by Jīva out of ignorance and it is this world that needs to be destroyed. Īśvara sṛṣṭi i.e. world created by Īśvara like the Sun, Moon, Stars, Rivers, Mountains, etc do not disturb in meditation and hence there is no need to think on their existence. In the state of Jñāna, saṃsāra or the phenomenal world ceases to exists or better the world is negated (bādha) not destroyed (nāśa). Prayers of an Advaitin involve in praying to Brahman or Īśvara or Māyā or Guru who represents Brahman to help progress in the process of detachment and in realizing one’s true nature. It is not expected for an Advaitin to pray to solve material issues or worldly issues.
2. Saguṇa – Nirākāra (with attributes but formless) – Paramātmān / Īśvara of Yoga and Purāṇa
‘Sa’ means ‘with’, sa-guṇa means ‘with guṇa-s’. This Brahman is popularly known as Īśvara or Bhagavāna and takes support of Māyā and her three guṇa-s (sattva, rajasa and tamasa) to create the worlds. This is the Brahman which is the creator, preserver and destroyer of the worlds. It also has other two function of chirodhāna (control) and anugraḥ (grace). It is the Paramātmā of the Yogī-s and everything originates from this Brahman. It is this Brahman that the Yogī-s meditate upon and we can pray to. It is omnipresent, all powerful tattva.
This Brahman is absent in the Sānkhya Darśana.
Dualistic philosophies like Yoga, Śaiva Siddhānta, and Vaiśṇava siddhānta based on Upaniṣads understand māyā to be real and eternal and not Mithyā. This is similar to the Prakriti of Sānkhya. According to these philosophies (siddhānta-s), there is the vilāsa (spread) of māyā or expansion of māyā and not vivarta (taking back the creation within itself as creation is not real, but an illusion). Vivarta vāda is supported by Advaita and illusion is one of the definition of Mithyā along with ‘real only in empirical plane’ and is ‘vyavarārika satya’ i.e. ‘relative reality’ and not ‘pārmārthika satya’ i.e. ‘absolute reality’.
Path of Yoga
In the path of Yoga, the eight parts or limbs of Yoga are practiced. The practice of aṣṭānga Yoga i.e. Yoga with eight parts is not limited to the practisioners of Yoga , it benefits all spiritual aspirants. The eight parts are Yama, Niyama, Āsana, Prāṇāyama, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi.
1. Yama: Yama means Self control / Moral disciple / Restraint. There are five Yama-s –
a. Ahimsā: nonviolence. To not harm others in deeds, thoughts or speech. Though initially a restraint, true non-violence comes complete detachment as detached mind is not triggered by an external stimuli. Actual non-violence is in absence of thoughts or desires. Even a single thought, no mater however noble it is, is felt as violence disturbing one’s true nature which is calmness, the ocean without waves.
b. Satya: truthfulness: On a deeper level, the only truth is Ātman or Brahman or Īśvara or Paramātmā, thus adhering to truth leads one to truth.
c. Asteya: non-stealing: Non-stealing of objects and even credits of others. Non-stealing can be termed as a non-attachment too and it is in non-attachment that there is no trigger or want to steal anything from anyone. It is also practiced by adhering to truth. Only Ātman is completely detached and does not steal from māyā what does not belongs to itself meaning Ātman doe not associate with the world created by māyā.
d. Brahmacharya: Celibacy: For householders one has to restrict sensual pleasures as much as possible, especially after having kids. Preservance of semen is of upmost importance as one has to conserve energy. For sanyāsī-s it is absolute renunciation of sensual desires to an extend that there is not even an impulse of it on Astral or mental level. Brahmacharya leads one to detach from the most beloved wife or husband whom one is strongly attached to. It leads to spiritual progress. A perfect Brahmachārya is possible only in the state of Jñāna as until the mind exists it can slip as Self-control requires will and effort. There is a limit to an effort and so until one starts experiencing divine love or peace or bliss which is stronger and deeper then sensual love, it is difficult to say that one has complete control over sensual impulse. Ātman is a true Brahmāchārī in real sense.
e. Aparigraha: non possessiveness: One should not be over ambitious and so one has to limit the possession of objects or stop being possessive about people you love like your wife, husband or children. Basically possessiveness leads to over protectiveness and it is a negative quality. It leads one away form Īśvara and so one must not be attached to anyone. On must definitely not strongly attached to anyone or any object so that when time comes to mentally detach, it should not be an impossible task. Finally one also has to be non-possessive about one’s own body too. Ātman is the only tattva that is non-possessive in true sense.
2. Niyama: Niyama means rules or etiquette that needs to be followed. They are five in number –
a. Sauchaː Inner and outer cleanliness: Outer cleanliness is taking bath and keeping oneself clean. Inner purification can be done by doing panchkarma of Ayurveda and Praṇāyama. Only thing that is not tainted by mind and the three guṇa-s is Ātman. Ārman is always pure (clean).
b. Santośaː Contentment: One must not be over ambitious and must be content with what one has got if one can survive. Earning money must not be the goal of life for a spiritual person. Being Self contented means to abide in Brahman / Ātmā as Self is Ātmā.
c. Tapaḥ: Discipline and meditation: Tapaḥ is equated with melting of gold. After it becomes red hot and melts, and is in liquid form, impurities can be separated from Gold and it becomes purified. Thus meditation is tapa (burning of desires and impurities of mind). Discipline is also a kind of tapa as it requires one to be highly disciplined to sit in meditation as initially, when mind is extrovert, quality of meditation is not good and one ends up stressed after meditation. Once mind calms down and is purified by constant meditation i.e. chanting a mantra or practicing neti-neti or doing Yogic Kriyā-s, one begins enjoying meditation and comes out fresh after meditation. Just like initially while learning to swim, one gets tired after swimming session is over, but once one learns to swim, one swims to relax and comes out fresh after swimming session. By constant disciplined practice of meditation, mind is purified and once which was like drinking poison is now like drinking soma, a sweet nectar. Passing through meditation is a tapaḥ or simply sitting in meditation is tapaḥ. As per Sri Ramana Maharshi Tapaḥ means to merge the mind in the source of a mantra. Thus, tapaḥ leads to Self Realisation or Ātmajñāna.
d. Svādhyāyaː Self Study of śāstra-s, introspection, etc: Self Study of śāstra-s, studying under the guidance of a competent guru who knows the essence of six principal darśana-s is necessary to develop correct perspective about this world and in gaining clarity and right direction. Introspection leads on to know one's weaknesses so that one can work on them, control them and rise above them. Constant study of śāstra-s help one fill the mind with words and thoughts that reduce importance of the world and give importance to Īśvara. It is a discipline it itself and must be practised to progress spiritally until attaining dhyeya siddhi meaning one knows the purport of śāstra-s and also has a glimpse of samādhi, mind can be easily turned introvert and meditation is not a stressful activity by is relatively easy.
e. Īśvara Pranidhāna: humbly surrendering to Īśvara: Mind by nature is extrovert. With the help of viveka (discrimination) and vairagya (dispassion) and with meditation, mind is turned inwards. But, what next to do? Just keep seeing thoughts in meditation is not going to be helpful. The reason for developing viveka and vairagya is to turn mind towards its source which is Īśvara or Brahman or Paramātmā. Turning mind towards Īśvara happens when one surrenders to the supreme consciousness. It is the source of mantra and thoughts and any sensations. Thus looking towards this source of everything is an important direction of sādhanā. Finally, mind is so strongly surrendered to Īśvara that it constantly sees, feels or merges into Īśvara or cosmic consciousness. This is true for both Saguṇa and Nirguṇa Brahman. Hence, total surrender leads to destruction of mind and knowing one’s true nature or having divine vision of a form of beloved Īśvara. Eventually one loses one’s individual identity when mind gets absorbed in Īśvara. Complete surrender to Īśvara leads to Ātmajñāna (Self Realisation). Knowing Īśvara is the same as knowing Self or Ātmā. Knowledge of Ātmā or Brahman is the result of total surrender to Īśvara. Little ego left in the devotee even after knowing Īśvara is a ripe ego and it does not hurt him. Such a devotee is indeed blessed and is in total control of Īśvara who can remove this ego in a blink of an eye. In case of a Jñānī or a Siddha Yogī a pseudo ego is left which is like a burnt rope which has the shape of a rope but cannot be used for tying anything. It is not harmful at all. Some saints do keep this ego of being a devotee or ego of being a Jñānī for the sake of devotees to uplift them.
3. Āsana: Āsana-s are the body postures which lead to keeping body and so the mind healthy. It also makes body strong and makes it capable to sit in meditation for long hours. It is necessary for beginners as a sick body is not suited for spiritual progress. Until one begins to lose body consciousness during meditation, practicing āsana-s is important. Just focusing on āsana-s and not doing anything else does not yield anything and the purpose of practicing āsana is defeated. Practice of both āsana and Praṇāyama must lead to samādhi says Haṭha Yoga Pradipikā. Āsana is the foundation of spiritual progress. One can sit in any āsana that one is comfortable sitting in meditation for long hours. Patanjalī Yoga Sūtra-s do not specify or recommend any particular āsana. It simply advises a Yogī to sit in any āsana in which he is comfortable for long hours. Ideally, best suited āsana is the one which leads to forgetting the body and moving beyond body consciousness.
4. Prāṇāyama: Prāṇāyama-s are set of breathing exercises that are helpful is many ways to a Yogī or a sādhaka. It helps control mind by controlling breath. Wise Yogī-s say ‘Breath control is mind control’. Later on Yogī-s control mind directly by use of will and intellect. Though both breath and heartbeat are available until the body dies, breath is easy to feel and regulate unlike heartbeat. Later on, prāṇāyama is to breath through prāṇamaya kośa or energy body. It is the breath of energy. At first energy breathing happens frpm Īḍā and Pingalā nāḍī-s, but later on it happens through suṣumṇā nāḍī. The source of prāṇa is Brahman or Paramātmā. Thus, by moving mind through the energy breath when the breath touches kuṇḍalini śakti and rises with it upto sahasrāra chakra (crown chakra) and when it gets releases out of sahasrāra into the empty space, it experiences expansion of consciousness and at times it can give the experience of being one with cosmic consciousness by the use of ātmabala or by the grace of Paramātmā. Ātmabala is Brahmabala or strength of Brahman. Thus, Prāṇāyama too leads to samādhi. The next four parts of Yogā (Pratyāhāra, dhāraṇā, Dhyāna and Samādhi) are indeed steps leading to Samādhi. They are purely of internal nature.
5. Pratyāhāra / Variāgya: Pratyāhāra is also know as vairāgya or dispassion in society. Generating dispassion in society reduces importance of worldly objects, people and issues in the mind. Thus, mind does not strongly hold on to them. This results into natural concentration in chanting of a mantra or practice neti-neti which in turn results in detachment. A completely detached mind is fit for meditation. Meditation becomes effortless and so a sādhaka naturally progresses spiritually. An absolute vairāgī is none but Ātmā / Ātman. It is the only tattva that is completely detached without a trace of ego. Pratyāhara is given high importance in all forms of spiritual practices be it Karma, Bhakti, Yoga or Jñāna. Pratyāhara is the strongest of all sādhana-s (tools) for spiritual progress. It results into dhāraṇa.
Though Pratyāhāra is internal, it is conditioning of mind or a state of mind. The last three Dhāraṇā, Dhyāna and Samādhi are more direct then earlier five. I have added Pratyāhāra as a part of intrinsic limb as at times when mind is disturbed in sādhanā, one has to remind oneself of what one is supposed to do right now. One may ask - Who Am I? or can this mental images or impulses give me Self Realisation? Can this mind give me what I want i.e. Self Realisation? Where is Īśvara? What is the source of mind? etc. This Self Enquiry also results into vairāgya. Infact, a highly purified mind can dive deep within through these questions.
6. Dhāraṇā: Dhāraṇā is concentration. It is retention of chanting of mantra for long period of time. Mind free of distractions, both internal and external, is considered fit to do mantra sādhanā. In case of activating Kuṇḍalini, mind is involved through the process until the Kuṇḍalini Śakti smoothly and gently touches sahasrāra chakra and moves beyond it. Later on, one has to retain the state of expanded consciousness which happens with practice. However, in case of a mantra chanting, mind calms down and has nothing to hold on to. It cannot stay without holding onto either thought or any one of the five bodies or energy. So, it tries to revolt. It is here that mind shows power and strives to creates scenes from the past or creates fantasy. This results into breaking of concentration and so the chanting of mantra is sidelined. With constant practice concentration is achieved as mind gets habituated of staying calm and moving towards its source of power which is Ātmā or Brahman or Paramātmā or Īśvara. In case of Kuṇḍalini Yoga, after certain kriya-s involving activating chakra-s cleansing nāḍī-s and activating kuṇḍalini, one is supposed to stay calm without doing anything. It is in this period that mind will try to associate itself with anything. Some Yogī-s start chanting a mantra which is generally OM and then just let go and be aware of whatever is going around. Some simply stay as a witness without reacting to anything. In either case, it is staying in silence that is important. Prolonged concentration results into Dhyāna.
7. Dhyāna: Dhyāna happens when mind gets absorbed in the mantra. There is no body consciousness and then chanting happens by itself. It is one step prior to Samādhi.
8. Samādhiː Merging in cosmic consciousness is samādhi. When mind is absorbed in mantra, nothing except mantra is heard. This results into automatic silencing of mantra and mind merges in the source of mantra which is Brahman. This is the state of Samādhi, the final and the ultimate non-dual state beyond which consciousness cannot go. Constant and repeated staying in samādhi results into permanent abiding in Self without any effort to meditate as a result of destruction of mind. It becomes the natural state. This state is known as Sahaja Samādhi or jīvana mukti and such a Yogī is known as Jīvan Mukta, a jīva free while still living in the physical body. Once the Prārabhdha is exhausted, one attains Videha mukti meaning liberation without body. Individual consciousness permanently merges into cosmic consciousness like drop merging in ocean. There is no going back from this state and there is no rebirth either. One is now cosmic consciousness. Whether one is Jñānī with body or without body the experience is the same and the state is the same. It is just that the body drops which one is not attached to.
Source: Patanjalī Yoga Sūtra-s: P.Y.Su. 2.29 – 3.3. Interested readers can study 2.26-3.11. It describes that the last three parts or limbs are more direct then earlier five as they involve the process of meditation (Refer P.Y.Su. 3.7)..
Let us now understand third type of Brahman, the Saguṇa Sākāra Brahman.
3. Saguṇa – Sākāra (with attributes and has a form) – Bhagavāna or Īśvara with form or personality – personal God.
Saguṇa means ‘with qualities or attributes’. Ākāra means having a form. Sa-ākāra (Sākāra) means ‘with form’ or ‘one having a form’.
This is the Brahman which is worshipped by almost all of the Hindus. This Brahman too is associated with creation, preservation, destruction, control and grace. Idols of forms of God are worshipped in Temples. This Īśvara has a form and each form has a name and a distinctive personality. Rāma, Kṛṣṇa, Śiva, Durgā, Ādi Śakti, Gaṇeśa, Sūrya, Viṣṇu, Sarasvatī, etcṢince the true nature of all forms of Īśvara is formless, in order to distinguish, we can say Dhanurdhāri Rāma meaning Rāma holding a bow, Murlidhara Kṛṣṇa (Kṛṣṇa holding a flute), Chaturbhūja Viṣṇu (Viṣṇu having four arms), Jaṭādhāri Śiva (Śiva with matted locks of hair), Trīśuladhārī Śiva (Śiva holding trident), etc.
It must be noted that Idols are not Īśvara. If we think so, then humans make idols (Īśvara-s) and start worshipping them. This is absurd. No Hindu worships idol. We Hindus are not Idol worshippers. Idols are lifeless stones carved into a particular shape. It is not worthy of worship. In order to make it worthy of worship, there is a procedure known as Prāṇa Pratiṣṭhā. Prāṇa means energy or life force and Pratiṣṭhā means to establish to stablise. Prāṇa Pratiṣṭhā means a process where the energies of Īśvara is invoked by chanting of specialyy dedicated mantra-s and stabilising them in the idol making Idol filled with life and so worthy of worship. This is the process of consecration. Food offered acts as a medium to convey the emotions (feelings) and thoughts (intentions) with which the food is served. Idol's energy body serves as a bridge to absorb these feelings and thoughts and pass it on to Īśvara. Īśvara then uses idol as a medium and passes on the blessings i.e. purified spiritual energy through Idol's energy body which is then passed into the food offered thus making it as a Prasāda or blessed food. Simply put, it is the energy filed around the idol that is so strong that it purifies whatever is in its vicinity. Its boundaries are the main temple hall where the Idol is kept. Since only spiritual thoughts and emotions float in temple as no worldly discussions happen in temple hall, the vibrations are highly spiritual and so are helpful in uplifting all those present in the hall.
Īśvara and other lesser Gods devi-devatā-s like Īndra and Shanī deva, etc do not have physical and energy body. Their lowest body is mental body, higher mental and body of bliss being the other two. However they can manifest physical bodies as per need or their wish for the sake of devotees.
Worship of Īśvara with form is the most popular and the most recommended spiritual path to attain moksha in our yuga (kaliyug). Sākāra Upāsanā as it is popularly known, is indeed a gift of our Ṛṣhi-s (Rishis) to us. Temple worship, serving beloved Īśvara with heart overflowing with devotion is the best and the most recommended way of mukti (liberation). A devotee can pray for material objects, or to get his work done or vent out the frustration, complain, get angry, or humbly surrender at the holy feet of beloved Īśṭa devatā (chosen personal form of Īśvara). This flexibility helps stabilize devotee’s mind and purifies it increasing sattva guṇa. Of course chanting of a mantra is important.
Importance of Purāṇa-s in cultivating devotion and in gaining knowledge
Bhagavāna in Gītā BG 18.66 has declared ‘sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja’ meaning ‘detach from all the dharma-s, surrender unto me’. The word ‘vraja’ means ‘to go’ but generally it is taken as ‘come [near]’ or ‘go inside [one’s heart]’ or ‘seek refuge [at his feet]'. All means the same. Bhagavāna says to renounce all that is anātmān (Non-Self) and completely surrender to him.
How can one completely surrender to Īśvara? Bhagavāna has already informed in BG 18.62 ‘tameva śaraṇaṁ gachchha sarva-bhāvena bhārata’ meaning ‘Surrender to him whole-heartedly’. The word ‘whole-hearted’ means that one has to surrender with full faith, without any trace of doubt and without any other thought in mind and with no other intention other than pure surrender. When the intensity of surrender is very strong mind gets attracted to Īs;vara nd gets absorbed in it.
So how can one cultivate the bhāva (spiritual emotion / divine love) for Īśvara? One simple way is to study and keep studying the glorious divine acts of Īśvara which can be found in various Purāṇa-s. Such divine acts are known as ‘Līlā’ means they are no ordinary karma-s which in turn produce extraordinary results. They are divine in nature and normal principles of karma do not apply to them. This is confirmed by Bhagavāna in Gītā 4.9 ‘janma karma ca me divyamevaṃ’ meaning ‘My birth and my karma are divine’ implying ‘my birth is not due to karma of part lives nor are my karma in this life due to Prāarabhdha (pre-determined destiny), they are divine in nature and should not be judged by the law of karma. Hence the sole aim of them is to cultivate and increase devotion and faith in Īśvara, purify the mind, enjoy and stay engrossed in his divine deeds thus detaching from the worldly thoughts, ambitions and desires. Īśvara also establishes dharma which helps masses progress spiritually.
Śrīmad Bhāgavata Purāṇa BP 12.13.11-12 -
BP 12.13.11: Beginning, middle and end [of this Purāṇa] is filled with stories cultivating vairāgya (dispassion) [in the hearts of devotees]. This Mahā-Purāṇa which contains the divine Līlā-s of Śrī Hari is like drinking nectar of immortality (Amrut – elixir of immortality). Listening it and contemplating on it gives delight to pious men as well as celestials (devata-s).
BP 12.13.12: You all [1] know that the essence of Upanishads is ‘Brahman and Ātman are one. It is non-dual (one without second) Truth’. This is the central or underlying message [of Śrīmad Bhāgavata Purāṇa] too. The sole purpose of composing Śrīmad Bhāgavata Purāṇa is Kaivalya [mukti] (Advaita-Sthiti, Non-dual Self Realisation).
[1] King Parikshit, Rishi Shaunak ji and other saints listening to the discourse on Bhagavat Purana
Thus, the purport of Purāṇa-s is the develop (1) Vairāgya (dispassion), (2) devotion and (3) give tatva-jñāna (knowledge as given in Upanishads) in a friendly way in the form of stories. Bhagavāta Purāṇa and other purāṇa-s are filled with tatva-jñāna or Brahma-Jñāna (Knowledge of Brahman or Knowledge of Self) and it is being told to us in a very friendly way in the form of stories. It also gives moral lessons.
There is an element of imagination and personification of some qualities as if they are living beings. The real historical figures and their lives are adopted and presented in such a way that they give us moral, ethical, yogic and spiritual understanding.
Conclusion
In this way the devotion to Brahman with form and attributes is extremely helpful in progressing on spiritual path. No matter what the goal of life is – Self Realisation, Knowledge of Brahman as in case of Jñāna mārga, Merging of Jīva with Paramātmā as in case of Yoga or having divine vision of beloved Īśvara and constantly staying in his divine company as in case of bhakti (path of devotion), mukti i.e. freedom from the cycle of birth and death is achieved. All paths are based on vedānta and so are equally valid means of liberation.
One path cannot suit all of mankind. We have different mental makeup and understand things differently and so śāstra-s need to give explanations in many ways.
|| Hari OM Tat Sat ||
1 comment:
Inspirated so much;)
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