BURIAL IN HINDUISM
MOKSHA SALVATION IN HINDUISM
In ancient time there was more burial than cremation because most people realized Moksha
Saints who have realized Moksha (free Soul) while living and attained Maha Samadhi are always buried in Hinduism.Funeral customs in India need cremation for householder.Swami and Monks of other order are not cremated,but buried.There are occasional exceptions.The body of monks are symbolically considered to have undergone cremation in the fire of wisdom.The saints decide the day of Maha Samadhi and then leave the body.Saints turns their body around in circle three times, face north, and consciously leave their body sitting in lotus posture, entering mahasamadhi. After three days they get resurrection and meet their disciples Women saints also do the same.Sometimes saints leave the choice to the disciples. The disciples can cremate the body as per householder rites.
Facing the north, and thrice revolving the body, are parts of a Vedic rites used by masters who are aware when the final hour is about to strike for the physical body. The last meditation, during which the master merges himself in the Cosmic AUM, is called the maha, or great, samadhi.
Sufis were portrayed as yogis in India to make Islam appear attractive to Hindus, not because the Sufis had achieved such inner realization or were even seeking it. Often the grave of a Sufi was placed on a Hindu temple and the power of the place was attributed to the Sufi in order to convert Hindus. Such manufactured saints were really militant people, glorified afterwards in stories for propaganda purposes.
The nature of people who worship at these Sufi shrines or Mosque constructed by destroying Hindu temples remains Hindu.In due course they are reborn as Hindu.I do not think it is right to destroy these places and claim it.Truth has a nature to reveal itself naturally when the time is ripe.The power of these places are immense and can’t be described in words.
The liberal Sufis have been perhaps the most important spiritual tradition in the greater Western world. They have been the main caretakers of the older mystical traditions of the Western world and for the West to awaken spiritually it must rediscover this tradition. Yet the orientation, methodology and goal of the Sufis, particularly orthodox Sufis, is different from yogic approaches, and from the yogic perspective it would appear that the ultimate goal of Self-realization is not understood by many Sufis.
While some Sufis appear to have tried to spiritualize Islam, linking it up with other religions and older forms of mysticism in order to move it away from its militant and fundamentalist orthodoxy, it appears more often that orthodox Islam succeeded in either silencing the Sufis or turning them into its own instruments of conversion. Sometimes yogic like spiritual attainments were attainments were attributed to Sufis as propaganda to promote conversion to Islam.
We shouldn’t be surprised by this either. Militant Sufi orders were the equivalent of priests and Jesuits in Christianity. They were very devoted to their religion and went ahead to other lands, much like spies, to learn the ways of their peoples in order to find out how better to convert them. While liberal Sufi groups appear to have opposed Islamic militancy, they do not seem to have had much affect upon it. They may never have been strong enough to really challenge it.
They may have had enough work merely to protect themselves and their communities, much less to protect those of other religious beliefs even if they sympathized with them. However much those in the yogic tradition may wish to sympathize with the Sufis and see a common spirituality in their tradition, they should not ignore the different orientation and foal of most of Sufism, or the fact that the more Sufism comes to resemble yogic spirituality, the less it appears to be part of Islam.
They can take what is good in Sufism without having to uncritically accept anything that calls itself Sufi. In fact the truly mystical Sufis in India have generally been more honored by Hindus than by orthodox Muslims. Yet ever recognizing the differences that exist between yogic and Sufi spirituality Hindus would be much happier if Sufism, particularly of the liberal variety, were more influential in Islam, as with the Sufis there is ground for dialogue.
The more orthodox Sufis participated in holy wars and led military expeditions in India, Central Asia and Europe. They were not universally mystics, nor was their mysticism always of a non-violent variety. They used force to promote Islam, which they perpetrated against the yogis and monks of India.
The ancient name for India is Aryavarta, literally, “abode of the Aryans.” The Sanskrit root of arya is “worthy, holy, noble.” The later ethnological misuse of Aryan to signify not spiritual, but physical, characteristics, led the great Orientalist, Max Muller, to say quaintly: “To me an ethnologist who speaks of an Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar.”