The supreme goal of Hinduism is liberation (moksa, pronounced "moksha"), which is pursued as one's dominant goal after other goods have been attained. This often implies that there is no more reincarnation, no more cycle of action, impression, and desire. Action to impression (positive or negative), which leads to desire (to pursue or avoid that which resulted from the previous action), which leads to more action. that one's identity has become totally spiritual and that one's eternal spirit self (atman) has merged with Brahman.

There are many recognized paths to that goal. Three are most important for this class, and the student will need to be able to identify which path(s) are being set forth in a particular verse.

· Karma yoga--the path of action (see the page in this site on that topic).

· Bhakti yoga--the path of devotion to God and the gods (see the page in this site on that topic).

· Jnana yoga--the path of knowledge, intellectual insight.

According to the last path, we are to realize our identity with Brahman, the infinite, eternal, unchanging, all-pervading, impersonal Absolute. Our true self, our eternal spirit self (atman) is actually one with Brahman. The apparent multiplicity of colorful, changing, finite forms are unreal. All things and beings are nothing but that unmanifest ultimate, without any qualities, indescribable. If we have to use words, we can say sat, chit, ananda (truth, consciousness, bliss). It makes no sense to pray to Brahaman or to worship Brahaman (because that implies a duality between the worshiper and the deity). The Brahmanists took the God concept and stripped it of merely human qualities (think of the Greek gods and the nasty things they did to one another); this is a philosophical process called deanthropomorphization. The Brahmanists also depersonalized the concept.

There are other paths, but the three just mentioned may be blended in various proportions by Hindus who specialize in different paths. Thus those pursuing religion or philosophy would also take care to perform their duties without anxiety over the personal benefits that should accrue to them if they perform their task well. Those pursuing the way of action or philosophy may show some recognition of Hindu divinities. And those pursuing the way of action and religion may agree that the ultimate reality is Brahman, beyond action, beyond divinity. These three paths emerge into prominence in different places in the Bhagavad-Gita, representing different aspects of tradition. In the Gita, a primarily devotional work, these aspects of tradition are unified through devotion to God.

Cosmology

The Hindu cosmology, or teaching about the universe, teaches that there are endless cycles of creation:

1. An unmanifest state prior to creation.

2. Creation, the emergence of finite things.

3. Destruction, when all things return to the unmanifest One.

Upanishadic philosophy teaches that our ultimate goal is to relinquish our individuality and to merge in oneness with Supreme Reality (Brahman, the Infinite Spirit). The devotional religion of the Gita promises eternal life for the individual: somehow, in the unmanifest phases of the cycles of creation, individuality is preserved. The destructive side of the process may terrify the finite creature, but it is all a part of divine play or sport.

The Bhagavad Gita, chapter 2 on the atman, the eternal spirit self

Beginningless, endless 12; immortal 18-21

Reincarnates 13, 22, 27-28; until one moves beyond rebirth 51

Is in the full, true sense 16

Pervades the cosmos 17

Invulnerable to material assault 23 “Weapons do not cut it, fire does not burn it, waters do not wet it, wind does not wither it.”

Fixed, immovable 24

Unmanifest 25; rarely seen or heard 29

Rarely spoken 29

Inconceivable 25 no one really knows it 29

Immutable 25

Therefore do not grieve over “killing” but do your Duty with its earthly and/or heavenly reward 30-38

Gain the understanding and escape the bondage of action 39 beyond mere greedy ritualism 41-44, beyond the triad of natural qualities, and dualities and mundane rewards 45; act without craving, possessiveness, or individuality 71

Which makes the Vedas super-fluous 46

Established in yoga, perform actions 48

Exchanging desires for contentment of the self within himself 55 or in the self by the self

From insight 55, awake in the night 69

In equanimity 56-57 and serenity 65, 70

Beyond the senses 56; controlling the senses 61

In death, find the peace of brahmanirvana.