Salvation or Moksha

Vedic philosophy outlines four paths to salvation. The paths of ashtānga yoga, gyān, karma and bhakti. The Buddhi Yoga game board echo’s this philosophy and so the ladders from gyān and suvidyā suggest the path of gyān to moksha.  Similarly, The ladder from bhakti to “Vaikuṇṭha” emphasises the path of bhakti for salvation. The cells and the dice on the game board suggest an engagement with the path of “karma”. The spine of the board shows the yogic path to salvation, which is through the actualisation of the energy chakra’s in our body.

The game however, really highlights the paths of karma and bhakti. The path of karma is outlined in great detail, inviting the player to inquire and understand different aspects of his thoughts and intent as he engages in activities (karma). Each cell on the game board reveals aspects of the karma yoga to the player. Bhakti is a concept that is difficult to appreciate in our current context, but long ago it ushered in a revolution called the “bhakti movement” in India.

Bhakti is defined as “sa tvasmin parampremarupa”; the nature of perfect love for the lord devoid of any personal desires or external motives and conditions. It has been very elaborately discussed in our culture and has very rich iconography and symbolism. The different forms of Bhakti are not directly relevant to the context and structure of the game board (the board design is more about karma yoga), however, the ladder from bhakti to Vaikuṇṭha (and not to “Rudraloka” or “Ānandaloka”) is very beautiful. Lord Vishnu is primarily associated with bhakti and all different forms of bhakti are symbolised in his different manifestations.

There are nine forms of bhakti, as outlined in the Srimad Bhagavad 7.5.23 –

Sravana – hearing of the Lord’s leela’s – The story of King Parikshit given in Srimad Bhagavad is an example of a devotee who exemplified shravanam. The cursed Parikshit had only a week to live, but he attained salvation by listening to the glories of Krishna in the form of Srimad Bhagavad narrated by Sage Sukadeva, the son of Ved Vyasa in the forests of Naimisharanya.

Kirtana – singing the Lord’s glories – By constantly chanting the lord’s name, devotees like Dhruva, Draupadi, Prahalad, Meera, Chaitanya Maha Prabhu and Tukaram have achieved God realization. Chanting God’s name brings relief to the devotee’s mind, and helps him get “clarity of vision”.

The ultimate chant for salvation has been given as

“harer nama harer nama, harer namaiva kevalam kalau nasty eva nasty eva, nasty eva gatir anyatha”
– Brihan Naradiya Purana 38.126

“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy names of the Supreme. There is no other way. There is no other way. There is no other way.”

Sage Narada is the supreme example of one who realised the divine by continuously singing the glories of God in all circumstances and at all times.

Smarana – rememberance of the Lord at all times – The greatest example of a devotee who realized God through “Smarana” is Prahlad.  He was just a little child at the time he attained God realization.

Though Prahlad was put into many difficulties and tragedies by his atheist father Hiranyakashipu, he constantly remembered the Supreme Narayana.  In the end, the Lord appeared in the form of the “Narasimha”, killing Hiranyakashipu and protecting Prahlad.

Pādasevana – serving the Lord’s feet – One of the most beautiful examples of this form of bhakti is the Goddess Laxmi herself, the consort of Lord Vishnu.

kā virameta tat-padāc calāpi yac chrīr na jahāti karhicit
– Srimad Bhagavd 1.11.33

“The goddess of fortune, although by nature very restless and moving, could not quit the Lord’s feet.”

Archanā – ritualistic worship of the Lord, through material means – Prithu, the son of King Vena, can be considered as an example of this form of bhakti.  Prithu, with his wife Archi is believed to have renounced his royal life to live in the forest and perform penance. He is known to have performed the “Angaarchana” or worship of the lord using each of his sense organs.

Vandanā – prayer and shāshtānga namaskāra (touching the floor with all eight parts of the body) to the Lord – the vandanā performed by Akrura and Kunti are beautiful and very apt examples of this form of bhakti.

Dāsya – service to the Lord as a servant – Hanumān, considered an avatār of Lord Shiva, is withtout doubt the supreme example of this form of bhakti.

Sakhā – engaging with the Lord as a friend – Among all present at Kurukshtra, the Lord chose Arjuna to reveal the supreme knowledge of Gitā. Arjuna was not the most perfect, or the most powerful. However, he was a devotee of Krishna who considered the Lord his friend. Arjuna is an apt example of this form of bhakti.

Ātmanivedana – complete surrender / self-surrender to the Lord – King Bali is the perfect example of this form of bhakti. This feeling of ‘oneness’ with the lord and all His divine beings is achieved only in the spirit of the final form of bhakti to the Supreme – the ātmanivedanam.