Product Code Database
Svarga (, ), also known as Swarga, Indraloka and Svargaloka, is the celestial abode of the devas in Hinduism. Svarga is one of the seven higher Loka (esoteric planes) in Hindu cosmology. Svarga is often translated as heaven, though it is regarded to be dissimilar to the concept of the Abrahamic Heaven.
In Hindu mythology, the devas' dominion over Svarga is often the primary point of contention in their eternal war with their rivals, the Asura. A common theme in these legends is an asura king, such as Hiranyakashipu, usurping the realm for himself. The preserver deity, Vishnu, often intervenes to restore the status quo. He sometimes assumes an avatar, such as Narasimha, to vanquish the asura king, restoring Indra and the devas to their place. During each pralaya (the great dissolution), the first three realms, Loka, Bhuvarloka, and Svargaloka are destroyed. In contemporary Hinduism, Svarga itself is often relegated to the status of a lower heaven, one that is spiritually as well as physically beneath Vaikuntha and Mount Kailash, the celestial abodes of Vishnu and Shiva.
In Buddhism, Svarga (heaven) is one of the many worlds one may reincarnate if Nirvana is not achieved. Sometimes dismissed as a diversion from the path to Nirvana, some Buddhists aim for a rebirth in heaven as better circumstances to prepare for final salvation.Jenkins, S. (2022). BUDDHIST SOTERIOLOGY. The Oxford Handbook of Buddhist Practice, 384. p. 385 In Theravada, different stages of heaven are closely connected with meditation theories.Jenkins, S. (2022). BUDDHIST SOTERIOLOGY. The Oxford Handbook of Buddhist Practice, 384. p. 385 According to Buddhism, heaven is not eternal. However, this does not imply that the inhabitants of heaven (deva) necessarily return to earth after their heavenly karma runs out. The fate of devas depends on their merits accumulated during their abode in heaven: Non-Buddhist devas may fall back to earth, incarnate in Naraka or as animals, whereas Buddhist devas may ascend to higher heavens until they finally achieve Nirvana.Jenkins, S. (2022). BUDDHIST SOTERIOLOGY. The Oxford Handbook of Buddhist Practice, 384. p. 385
Besides the sensual heaven of the devas, Buddhism also acknowledges sublime heavens of the brahmās, the realm of the Mahabrahma ( Mahābrahmā), and disembodied deities beyond.Jenkins, S. (2022). BUDDHIST SOTERIOLOGY. The Oxford Handbook of Buddhist Practice, 384. p. 385 Incarnation in the form of the latter belongs to the "eight inopportune conditions", as they are so sublime, they are unable to hear the dharma and thus, also unable to attain liberation.Jenkins, S. (2022). BUDDHIST SOTERIOLOGY. The Oxford Handbook of Buddhist Practice, 384. p. 385 As such, incarnation in heaven, though acknowledged and often aspired, is never meant to be an end in itself.Jenkins, S. (2022). BUDDHIST SOTERIOLOGY. The Oxford Handbook of Buddhist Practice, 384. p. 385
The Brahma Sutras explains the concept of transmigration from Svarga to Bhuloka. It indicates that a jiva (life force) that has performed sacrifices and charitable acts ascends to Svarga, and when departing the abode and returning to earth, it descends as a raincloud, and is precipitated upon the earth as rain. When man consumes the food that is watered by the rain, it enters his semen, and during intercourse, enters a woman, to be reborn. It described "sampata" to be the term for the concept that allows one to ascend to heaven. It also states that the one who was of good conduct in Svarga attains the birth of a Brahmin, Kshatriya, or a Vaishya, and that others are condemned to lesser births, such as other animals or outcastes.
The Mundaka Upanishad affirms that the performance of Vedic rituals is necessary to attain Svarga.
The epic describes the legend of King Trishanku, who had been promised a place in Svarga by the sage Vishvamitra. The sage engaged in a solitary yajna to achieve this, not joined by other sages due to instructions from Sage Vasishtha. Due to the power of the sage's ceremony, the king ascended to the gates of Svarga. The devas reported this to Indra, who angrily kicked Trishanku from the abode because of his low birth, sending him hurtling towards the earth. Vishvamitra was able to halt his fall mid-way during his descent, and so the king was left suspended in the air. Indra opted to create a new Svarga below his own Svarga as a compromise, just for the residence of Trishanku. In retort, Vishvamitra created a new Indra and devas to occupy the new heaven with the king. Terrified of the powers of the sage, Indra relented, and personally carried Trishanku to the real Svarga on his own golden vimana.
In Amaravati, Arjuna beholds the gardens of Nandana, the favourite resort of the apsaras. He observes that sacred trees and flowers of all seasons bloom. He is eulogised by various classes of beings, such as deities like the Ashvins and the Maruts, the royal sages, headed by Dilipa, and exalted Brahmin. He is treated to the most sacred and profane music of the finest gandharva, Tumburu, and observes the dances of the most enticing apsaras, such as Menaka, Rambha, and Urvashi.
The Mahabharata suggests the existence of several forms or regions of Svarga, each headed by a deity, such as Surya, Kubera, and Varuna. Indra is stated to sate all the desires of the residents. Men and women enjoy each other's pleasures without restriction, and there is no form of jealousy between the sexes.
In the text, Nahusha opines to Yudhishthira that offering charity, speaking pleasing words, honesty, and ahimsa allows one to achieve heaven.
|
|
