Salvation in Bible and other scriptures and in Saiva siddhanta

Introduction
Salvation is the ultimate goal for the religiosity. Salvation understood in various ways and
terminology in different religions. It is mentioned in theistic and atheistic religions in
different concepts. According to Raimon Pannikkar Religions are projects of salvation, -
salvation as a term to reach goal of humans life, religion as a project to help, enlighten,
transform and to reach salvation as fulfilment of human life.
1
Wilson says human beings as
meaning makers, myth makers and symbol framers desiring to have a relationship with
ultimate reality, through centuries formulated doctrines, dogmas, rites drawing on their
spiritual visions and experiences.
2

Etymology
Salvation derived from the Latin term salus , salus is a condition of anyone or anything
having good health, the idea of wholeness or safety was personified as goddess salus, the
giver of health. According to the Christian tradition salvane means to save and salvator
means saviour and salvation means salvation. The Greek word for salvation is soteria.
Salvation means being whole, complete, perfect healthy and well being. And also in some
conditions it is bliss both earthly and heavenly.
3

Salvation in Judaism
There is no original sin in Judaism. Making use of this freedom human beings can master sin
and strive to lead a responsible life. Judaism also says creation is good, and need to be
celebrated. Salvation is obeying to Gods commandments, Torah Ten Commandments as the
minimum standards. Hebrew bible also gives humans status of partners and co-creators with
God. They are regarded as created litter lower than God Ps 5: 8, endowed with freedom of
choosing life and death, blessing and curse, Deut 30:19. God is a loving God, loves his
people as children Hosea 11: 3-4. In Judaism salvation means wholesome life.
4

Salvation in Christianity

1
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, Bangalore Theological
Forum, vol. 32, 1, June 2000, 173.
2
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 173.
3
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 176.
4
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 178.
Salvation in Christianity is centred in Jesus Christ and in the crucifixion of Christ. Jesus as
saviour liberates the believers from their bondage of sin. It also means Liberation from sin
and entering into a new covenant in terms of forgiveness of sins and reconciliation to God.
God in Jesus came down to earth as a ransom to paid for the sins of whole humanity as one
and final sacrifice. Salvation experienced in the ministry of Jesus is pronouncing of
forgiveness and compassionate identification with the outcast and oppressed.
5

Salvation in Islam
Islam means total surrender to God, surrender to omnipotent Allah. Allah is stern and
wrathful judge but Allah as God of compassion and mercy. Human beings are foremost
among the creation, humans fundamental nature is good and such they are entitle to self
respect and healthy self image. Humans forget their divine origin and commit mistakes need
to be corrected. God gave humans freedom, so they are held responsible for all moral and
spiritual decisions. Humans are also responsible for their own sin and moral short comings.
Islam says God did not leave the fallen humans. Instead, God is ready to save through Gods
mercy.
6
Quran also teaches about last judgement, separation of heaven and hell. Humans
have to depend on the mercy of God of all their accomplishments. Through mercy of god and
human attempt and through scripture, tradition and community guidance attains salvation.
Faithful attain salvation through following five pillars of Islam, they are Tshahhud (faith in
One God Allah and Mohammad as his prophet), Salat (five times prayer in a day), Roza
(Ramadan fasting for one lunar month) Zakkat(Alms Giving) and Hajj(piligrimage).
Salvation in Islam is gift of God. Without Gods grace one would never attain salvation,
which is offered as Gods gift. The reward one receives for their obedience is heaven.
7


Salvation in Hinduism
Salvation in Hindusim is understood as Moksha. By Moksha a hindu understands the final
liberation and redemption from all worldly ties, from karma and the cycle of birth and death:
union with the ultimate reality. Thus the attainment of Moksha is the sole purpose of the

5
Walter Lowe, Christ and Salvation, Peter C. Hodgson and Robert H. King, Eds., Christian Theology: An
Introduction to it Tradition and Tasks, (Philadelphia: Fortress Press, 1985), 225.
6
R. Marston Speight, God is One: The Way of Islam, (New York: Friendship Press, 2001), 65.
7
W. R. W. Gardner, The Quranic Doctrine of Salvation, (Madras: The Christian Literature Society of India,
1914), 21.
spiritual quest.
8
Goal of salvation for hindus are Moksha the final liberation, liberating from
samsara the life cycle. Hinduism prime focus is not religious life or knowledge but getting
rid of avidya the ignorance. Hinduism suggests plural ways of attaining moksha. Liberating
self from samsara is attained only by a selfless morality rather than by Karma ethic of reward
and punishment. The four paths to reach Moksha , Jnana marga the path of knowledge,
Bkathi marga the path of devotion, Karma marga the path of action and Raja marga the path
of psychophysical exercises.
9

J nana Marga: according to Advaita non-duality human and relationgship is understood in
terms of humans spirit Atman and Supreme Spirit Brahman. These two are not to be seen as
two separate entities but Spirit in objective sense and spirit in subjective sense. The purpose
of spiritual knowledge is to realize the human beings oneness with supremem spirit. People
need an agency to remove ignorance and enter into knowledge of identity with Brahman. It is
through meditation upasana, knowledge gained through listening to sages, scripture,
theological treatises and reflection should lead one to realization of individuals oneness with
the God head as expounded in Upanishds teaching tat tvam asi thou that art.
10

Bhakti Marga: this is a popular path closely related with the emotions of the people and
based on the direct relationship with God. This way does not identify with divine but
emphasises dependence on God and teaches the devotees to seek pardon and move forward in
life. This way teaches total or complete submissiveness to God. Salvation is through regular
worship, prayer, meditation and moral living.
11

Karma Marga: this way does not remove world or retiring from Karma. But doing the best in
each of the work one does. Karma marga emphasises human activity as means of duty. In
work one associate with the eternal worker and disassociates with the self and with various
selfishness. Bhagavad Gita also teaches on these lines, Fix interest not on results but on you
work as done with motive not results of work (Nis-kama-karma).
12

Raja Marga: this way is also known as yoga, a path of Psychophysical exercises mandates
practising prescribed mental exercises and observing their subjective effects. This path works
on hypothesis that human self is shaped by layered entities. The physical body, conscious

8
Herbert and Ellinger, Hinduism, (Britain: SCM Press, 1989), 6.
9
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 181.
10
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 181-182.
11
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 182.
12
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 182.
memory, subconscious mind and the infinite being shapes every human life. The purpose of
this path is to lead one to the direct personal experience of the beyond that is within. The final
goal of this path of exercise is Samadhi (absorbed in God) with dropping of the self out of
sight entirely. Health of body is also important so that it does not disturb ones concentration.
To master body through postures, Asanas, the goal is to derive physical and psychological
benefits from it. There are 84 postures in yoga for this purpose.
13

Salvation in Buddhism
Gautama Buddha preached about the middle way between self mortification through extreme
ascetism on the one hand and sensual indulgence on the others. Buddha teaches that all
compounded things decay, work out your own salvation with diligence. Buddhists are
expected to take refuge in 3 jewels Dharma, Sangha and to enter into the bliss of Nirvana. At
stage of Nirvana self is extinguished and the boundless life is experienced. Here also
salvation is freedom from cycle of births and rebirths possible through the assumptions of
Buddha nature. The perfection of being what the historical realised in his enlightment.
Buddha teachings of four noble truths and 8 fold path have to be practiced. The eight fold
path to attain Nirvana is 1. Right view, 2. Right Aspiration, 3. Right Speech, 4. Right Action,
5. Right livelihood, 6. Right effort, 7. Right mindfulness and 8. Right concentration.
14
Sangha
is the community of monks and nuns to follow Buddha and Dharma. Through the above
mentioned teachings one enlightens oneself to attain deliverance. Buddha is not the saviour
but his message and communication plays a role of saviour showing his followers the right
path. Enlightened Buddha took compassion on people and involved in ministry of
communicating the spiritual truth and involved in spiritual care.
15


Salvation in Sikhism
The expression Jivan Mukti the sikh idea of salvation is composed of two components jivan
(life), mukti (emancipation), implies emancipation in life. It finds its fullest expression in the
sixteenth century compositions of the Adi Granth. Jivan mukti refers to the highest spiritual
state of individual in tune with the ultimate and peace in human society. One who attains to

13
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 183.
14
Saddhatissa, Hammalava, Buddhist Ethics: The Path to Nirvana, (London: Wisdom Publications, 1987), 168.
15
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 184.
the exalted state of liberation during ones life time is called jivan mukti.
16
In sikkism God
communicates through Gurus. God reveals the truth to humanity through perfect guru. Guru
is the ladder, dinghy, raft by means of which one reaches God. God even dwells in true gurus.
Guru is voice of God and perfect messenger of God. Therefore ten gurus deserve veneration
like that which is offered to God. Guru Granth Sahib is the living guru for Sikhs. Humans
rendered at Lords favour, God favours leads to forgiveness and redemption. The seeker must
seek Gods grace as beggar yearns or alms. Sikh understands salvation as the union with God,
which is ultimate goal of a faithful Sikh. One has to experience God dwelling in depths of
ones own being. Salvation only through the grace of God. And being apart from God leads
oneself to suffering.
17

Salvation in Saiva Siddhanta
Saivism is one of the sects of Hinduism and spread throughout India and other parts of the
world. It upholds Shiva as the one Supreme Being and this Shiva is not one among the
Trimurtis Brahma, Vishnu and Rudra. Some saivites recognizes Agamas as the authority of
their Religion and based on the Vedas.
18
the term saiva Siddhanta means accomplished end
in which the final end or Siddhanta has been attained by the highest faith. Saiva Siddhanta
which signifies the saivite accomplishment end. It equates God with love and grace and did
not support the doctrine of incarnation. They do not believe in any avatars and Shiva had no
avatar. For them God leads all souls to perfection and a loving being. It is built on the
spiritual experience of siva saints and the systematic writings of Acharyas (teachers).
19

In Saiva Siddhanta bondage of soul is darkness or ignorance. Ignorance is the failure to know
the souls true nature and its relationship to God. Ignorance leads to sin and material
pleasures. The release of the bound condition of soul is called salvation. It is the Gods initial
act towards the salvation of the Soul. The soul is having intimate union with anava mala
(dark impurity) in this stage the soul is in the state of unconsciousness ignorance and inactive
condition kevala avasta. By the grace of siva soul begins to acquire knowledge for uplift
and release. Through creation soul enters the state of consciousness, active and having partial
knowledge (sakala avastha). Then the soul realizes its bound condition through its
experience and knowledge at this stage. True knowledge is provided by Guru through grace

16
Wazir Singh, The Sikh Vision, (New Delhi: ESS Publishers, 1992), 90.
17
H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding, 186.
18
Violet Paranjoti, Saiva Siddhanta, (London: Lucaz & Co, 1938), 1.
19
J. M. Nallaswami Pillai, Studies in Saiva-Siddhanta, (Madras: Meykandan Press, 1911), 273.
of siva is needed to attain suddha avasta the purified soul. Soul cannot work itself for
salvation but need to prepare to accept the true knowledge from guru. This preparation has to
go through four margas or paths namely Dasamarga, Satputramarga, Sahamarga and
Sanmarga.
20

Dasamarga: in this stage one need to do the duty of a servant. It is the path of a servant.
Duties in the temple like lighting lamps, culling flowers, sweeping and washing the temples,
praising God and assisting in His Service of abhisheka(collecting water for puja), cooking
food, constitute this path. This is an entry level stage for a person to enter the next stages.
21

Satputramarga: in this stage devotee need to recite and chant mantras and reflect upon them.
This helps the devotee to realize the truth. Duties of a devotee in this stage are puja, reading,
reciting, prayers, japa, tapas and truth, purity, offering food. In this stage devotee reaches to a
state called samipya or state of closeness with God.
22

Sahamarga: in this stage soul reaches a state soul highest intimacy with God. The intense
love of God leads the soul to identity with the God. It states that purifying ourself by Adhara
and Nadisodana and becoming possessed of 18saktis and entering the temple of Jnanakasa
(Chidambaram) and getting rid of ones senses and mind is Shamarga. The practice of yoga
removes the egoism from a devotee.
23

Sanmarga: the duties of Sanmarga are getting rid of ones pasutvam and pasa (hard
heartedness) and becoming one with pati, melting the heart which never melts , in love
entering the true presence which one can never known and standing steadfast there are
sanmarga. In this stage anava darkness exhausts and the soul attains salvation or mukti.
24


Conclusion:
Each religion understands salvation differently because of the socio-cultural backgrounds of
the origins of those religions. Each religion propagates its own way in attaining salvation. All

20
N. Murugesa Mudaliar, The relevance of Saiva Siddhanta Philosophy, (Annamalainagar: Annamalai
University, 1968), 123.
21
J. M. Nallaswami Pillai, Studies in Saiva-Siddhanta, 219.
22
J. M. Nallaswami Pillai, Studies in Saiva-Siddhanta, 219.
23
J. M. Nallaswami Pillai, Studies in Saiva-Siddhanta, 219.
24
J. M. Nallaswami Pillai, Studies in Saiva-Siddhanta,220.
religions portray salvation as liberation and a state of bliss either in earthly or heavenly
realms.
Bibliography:
Gardner, W. R. W. The Quranic Doctrine of Salvation. Madras: The Christian Literature
Society of India, 1914.

H. S. Wilson, Salvation in World Religions: An Evolving Christian Understanding,
Bangalore Theological Forum, vol. 32, 1, June 2000, 173-199.

Herbert and Ellinger, Hinduism. Britain: SCM Press, 1989.
Lowe,Walter. Christ and Salvation, Peter C. Hodgson and Robert H. King, Eds., Christian
Theology: An Introduction to it Tradition and Tasks. Philadelphia: Fortress Press, 1985.

Mudaliar,N. Murugesa. The relevance of Saiva Siddhanta Philosophy. Annamalainagar:
Annamalai University, 1968.

Paranjoti,Violet. Saiva Siddhanta. London: Lucaz & Co, 1938.

Pillai, J. M. Nallaswami. Studies in Saiva-Siddhantha. Madras: Meykandan Press, 1911.

Saddhatissa and Hammalava, Buddhist Ethics: The Path to Nirvana. London: Wisdom
Publications, 1987.

Singh, Wazir. The Sikh Vision. New Delhi: ESS Publishers, 1992.

Speight, R. Marston. God is One: The Way of Islam. New York: Friendship Press, 2001.