VEDIC TEACHINGS: MAYA, MOKSHA & GOD

MAYA: ILLUSION

Under the influence of the three gunas: sattva (goodness, calmness, harmonious), rajas (passion, activity, movement), and tamas (ignorance, inertia, laziness), the soul is (1) misled by matter, and (2) subsequently entangled and entrapped. This tendency is termed maya (illusion).

Under maya’s influence, the atman, (the soul) mistakenly identifies with the body. He accepts such thoughts as “I am white and I am a man,” or “This is my house, my country, and my religion.” Thus the illusioned soul identifies with the temporary body and everything connected to it, such as race, gender, family, nation, bank balance, and sectarian religion. Under this sense of false-ego (false-identity) the soul aspires to control and enjoy matter. However, in so doing he continuously serves lust, greed, and anger. In frustration he often redoubles his efforts and, compounding mistake upon mistake, only falls deeper into illusion. In ignorance (tamas), he is fully convinced that right is wrong and wrong is right. In passion he is unsure, hesitant, sometimes enjoying and at others times repenting. Only in goodness does the soul begin to develop wisdom – to see things in the real light. Thus enlightenment means moving away from tamas towards sattva. By so doing, the soul gradually escapes the clutches of maya and moves towards liberation.

MOKSHA: LIBERATION/SALVATION

Most Hindu traditions consider moksha the ultimate goal of life. The main differences of opinion centre on the precise nature of moksha. Although practically all schools consider it a state of unity with God, the nature of such unity is contested. The advaita traditions say that moksha entails annihilation of the soul’s false sense of individuality and realisation of its complete non-difference from God. The dualistic traditions claim that God remains ever distinct from the individual soul. Union in this case refers to a commonality of purpose and realisation of one’s spiritual nature (brahman) through surrender and service to the Supreme Brahman (God).

GOD PERCEIVED IN THREE WAYS

Many Hindus describe God as sat-cid-ananda, full of eternity, knowledge and bliss. These correspond to three main features of the Supreme:

Brahman – residing everywhere

Antaryami – residing within

Bhagavan – residing outside, beyond

Brahman refers to the all-pervading aspect of God, often called “the all-pervading world-soul.” Since everything comes from God, it is non-different from Him. Scripture states “everything is Brahman.” This sat (eternal) aspect of God is realised by understanding one’s own eternal nature as atman.

Antaryami means “the controller within” and refers to God residing within the hearts of all beings. He is sometimes called the Supersoul, Paramatman. The Katha Upanishad likens the soul and the Supersoul to two birds sitting within the same tree (i.e. the heart). The Supersoul is initially perceived in various ways, through memory, instinct, intelligence, inspiration, and exceptional ability. He is the object of meditation for many mystic yogis. This feature of God represents his knowledge (cit) aspect.

Bhagavan means “one endowed with unlimited opulence” and refers to God who lives beyond this material world. Bhagavan is personal and the individual soul can enter into a direct relationship with him, thus experiencing ananda (spiritual pleasure). Most traditions accommodate these three aspects of God, but will understand the relationships between them differently. They often stress one feature as more important than the others. They also differ as to the exact identity of God and their understanding of the many gods and goddesses.

TWO MAIN UNDERSTANDINGS

The previously explored concepts are shared by most of the theologically developed strands of Hinduism. It is when we get to the nature and identity of the Supreme that the tradition appears complex. In the broader sense, Hinduism might well encompass every notion of God there is, including more primitive forms of polytheism. Within the more sophisticated schools of thought, particularly Vedanta, there are two main doctrines, each with many variations and each emphasising that there is one God. These are monism and monotheism. The advaita (non-dual or monistic) schools consider the soul one with God in all respects. The numerous deities are considered more or less imaginary, representing aspects of the formless, all-pervading world-soul (Brahman). For advaitins, God is therefore entirely impersonal, though represented anthropomorphically for our own understanding. He is nirguna (without qualities).

The dvaita (dualistic/monotheistic) schools consider the soul and God be to eternally distinct even though both are Brahman (spirit). God is saguna, possessing spiritual attributes such as form and personhood, and activity. The dvaitins usually attribute different positions to the various deities.Their stance is usually theomorphic – i.e. holding that the human form is shaped on God. For its inclusion of other deities (gods and goddesses) it has been termed “inclusive monotheism” (some might call it henotheism).