बगुला भगत
Different cultures and belief systems offer various interpretations of the purpose of human life. Some argue that the ultimate goal of life is to achieve a state of happiness or fulfillment, while others believe that the purpose of life is to fulfill a particular duty or responsibility, such as serving a deity or contributing to society. Some people see life as a journey of personal growth and self-discovery, while others view it as a temporary existence before an afterlife or reincarnation.
Many ancient thinkers, sages, and ancient Rishis, Buddha, Mahavira, Shankaracharya, Nanak Kabir, etc used this method to learn about existence. They may or may not have followed the existing scriptures. They formed their philosophies and wrote their 'Darshana' (perspective). Some of them also founded new 'Pantha' (religions) or reformed the existing ones. Almost all of them realised the notion that an individual is not limited but connected not only to other individuals but also to the Cosmos.
The right knowledge removes doubt, fear, uncertainty, and anxiety. The processing of information that we collect by observation, reading, and listening is required to draw inferences and use them to process more information to conclusions. You will be amazed to know that the word 'spirituality' indicates such processes and not customs, rites, cults, or other such practices. The change in vocabulary from older times to modern times has left gaps in understanding. The same gap is now being filled by science to a larger extent by allowing some research in this direction. Therefore, becoming spiritual would mean developing the ability to connect and use the thoughts and expressions from the dimension of consciousness or in simple terms, inherent universal mathematics.
Analysis of all philosophies, Dharma, science and religions only points to the fact that since the cosmos is so huge and so information-centric that it appears that purpose of life is the evolution of the soul so that it can finally contribute to the growth of universal consciousness. The idea of experience is only for the learning of the soul. The soul is a coded software in Para language which is a part of the universal mind and therefore the knowledge or learning in earthly languages may not be sufficient. The soul is supposed to be best in attributes of thought processing, analytical ability and decision-making between real and unreal. To have a sense of distinction between real and unreal (ideological hallucinations) it is also aided by information of truth (Sat), Consciousness (Chitta) and Ananda (a sense of divine love and bliss). As per the Kashmir Shaiva Darshan.
मोक्षस्य नैव किंचिद् धामास्ति न चापि गमनमन्यत्र अज्ञानग्रन्थिभिदा स्वशक्त्यभिव्यक्तता मोक्ष: l
Neither any Dham (place of pilgrimage) nor a journey to someplace different, Moksha is the expression of the Shakti inherent in the Self, by whom the knots of ignorance have been pierced. The purpose of the world and salient points are explained below by the Samkhya philosophy.
वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य ॥ ५७॥
Like the flow of inanimate milk is for the growth of the calf similar is the action of nature for the sake of the emancipation of the Purusha (spirit).
औत्सुक्यनिवृत्यर्थं यथा क्रियासु प्रवर्तते लोकः । पुरुषस्य विमोक्षार्थं प्रवर्तते तद्वदव्यक्तम् ॥ ५८ ॥
Like in the world, people act for the sake of satisfaction of curiosity, in a similar way the Unmanifest engage in acts for the completeness of Purusha. (विमोक्षार्थं here is for Moksha- completion of the journey of the soul). The Purusha acts in curiosity for emancipation or attaining completeness through the satisfaction of curiosity.
रङ्गस्य दर्शयित्वा निवर्तते नर्त्तकी यथा नृत्यात् । पुरुषस्य तथात्मानं प्रकाश्य विनिवर्त्तते प्रकृतिः ॥ ५९ ॥
Like a dancing girl after showing herself on the stage stops after completion of the dance similarly Prakrti after revealing herself to Purușa ceases to operate.
नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः । गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति ॥ ६० ॥
By many means the benevolent Prakriti endowed with attributes exists for his purpose moves, pursues without the benefit (to herself), the Spirit (who is devoid of attributes) who confers no benefit in return. Sattva which predominates intelligence is also a manifestation of consciousness in Prakriti.
प्रकृते सुकुमारतरं न किञ्चिदस्तीति मे मतिर्भवति । या दृष्यऽस्मीति पुनर्दर्शनमुपैमि पुरुषस्य ॥ ६१ ॥
In my opinion, there is nothing else more modest than Prakṛti who thinks I have been seen by the spirit, no more comes within the sight again.
तस्मान्न बध्यतेऽसौ न मुच्यते नापि संसरति कश्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ ६२ ॥
Therefore the Purusa is neither bound nor he is released nor he ever migrates. Prakriti is his supporter in manifold ways, she migrates, is bound and is released.
रुपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः । सैव च पुरुषार्थं प्रति विमोचयत्येकरूपेण ॥ ६३ ॥
Prakrti using only her seven forms binds herself and she again by one form for the benefit of the Spirit releases.
तेन निवृत्तप्रसवार्थवशात्सप्तरूपविनिवृत्ताम् । प्रकृतिं पश्यति पुरुषः प्रेक्षकवदवस्थितः स् वच्छः ॥ ६५ ॥
For the purpose and final emancipation of Purusha, Prakriti releases the spirit (as giving birth) from the seven layers and Purusha stands at ease like a spectator who sees Prakriti resplendent in her purity.
दृष्टा मयेत्युपेक्षक एको दृष्टाहमित्युपरमत्यन्या । सति संयोगेऽपि तयोः प्रयोजनं नास्ति सर्गस्य ॥ ६६ ॥
Self after seeing her becomes indifferent and she thinks "I've been seen" and stops acting furthermore. Even by existing together (the Self and Nature) in a union, there is no use to creation. The purpose of creation is fulfilled.
सम्यग्ज्ञानाधिगमाद्धर्मादीनामकारणप्राप्तौ । तिष्ठति संस्कारवशाच्चक्रभ्रमिवद्धृतशरीरः ॥ ६७ ॥
Due to perfect knowledge and Dharma etc (Dharma, Aishvarya, Vairagya) one moves beyond the cause but remains invested with a thought body revolving like a potter's wheel (after the potter has ceased the effort).
प्राप्ते शरीरभेदे चरितार्थत्वात्प्रधानविनिवृत्तेः । ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमाप्नोति ॥ ६८ ॥
Prakriti ceases to influence when the separation from the body (even the linga Sharira) is achieved as it was a purpose of learning (Charit). The self achieves both finality and solitude achieving the supreme state.
