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In Indian religions, Moksha (Sanskrit: मोक्ष mokṣa) or Mukti (Sanskrit: मुक्ति), literally "release" (both from a root muc "to let loose, let go"), is the liberation from samsara, the cycle of death and rebirth or reincarnation and all of the suffering and limitation of worldly existence after the realization that the Atman is in fact Paramatman . Its meaning is similar to that of Nirvana in Jainism, Buddhism and Sikhism.

Contents 1 Origins 2 Hinduism 2.1 Means to achieve Moksha 2.2 Components of Moksha 3 Buddhism 4 Sikhism 5 Jainism 6 References

OriginsEdit

It is highly probable that the concept of moksha was first developed in India by early followers of vedic philosophies whose spiritual ideas greatly influenced later Indian religious thought. Buddhism and Jainism are continuations of this tradition, and the early Upanishadic movement was influenced by it. Reincarnation was likely adopted from this religious culture by Brahmin orthodoxy. Brahmins wrote the earliest recorded scriptures containing these ideas in the early Upanishads.^{[1][2][3][4][5][6][7][8]}

HinduismEdit

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There are three major views on moksha from traditional vedanta philosophy.

According to Advaita Vedanta, for liberation, the individual soul or Atman is to be realized as one with the divine ground of all being, Brahman – the source of all spiritual and phenomenal existence. That the self is not the body is emphasized. The "not this, not that" (Neti Neti) method of teaching is adopted. Moksha is seen as a final release from one's worldly conception of self, the loosening of the shackle of experiential duality and a realization of one's own fundamental nature which is true being, pure consciousness and bliss (satcitananda) an experience which is ineffable and beyond sensation.^[9] Advaita holds that Atman, Brahman, and [2] are all one and the same - the formless, attribute-less Nirguna Brahman which is beyond being and non-being, beyond any sense of tangibility and comprehension.

Other philosophies, such as Shuddhadvaita, Vishistadvaita, Dvaitadvaita, Dvaita, and Acintya Bheda Abheda hold that only God-realization is ultimate liberation, and see Bhakti Yoga as the highest path for Moksha. After liberation through union with God (Yoga), a soul enjoys an equal amount of Bliss as God, but individual souls do not achieve equivalence with Brahman. In fact, all the above schools reject the Advaita notion of Jivanmukta (liberated while living) as an oxymoron, with the observation that one can be either living or liberated, but not both simultaneously.

• In Dvaita (dualist monism) and Vishistadvaita (qualified monism) schools of Vaishnava traditions, Moksha is defined as the loving, eternal union with God (Ishvara) and considered the highest perfection of existence. The bhakta (devotee) attains the abode of the Supreme Lord in a perfected state but maintains his or her individual identity, with a spiritual form, personality, tastes, pastimes, and so on.

• In Advaita philosophy, the ultimate truth is not a singular Godhead, per se, but rather is oneness without form or being, something that essentially is without manifestation, personality, or activity. Moksha is union with this oneness. The concepts of impersonal Moksha and Buddhist Nirvana are comparable. Indeed, there is much overlap in their views of higher consciousness and attainment of enlightenment.

In Nastik religions such as Jainism and Buddhism, Moksha is a union with all that is, regardless of whether there is a God or not. After Nirvana, one obtains Moksha. The Nirvana of Hinduism is Brahma-Nirvana meaning that it will lead to God.

Means to achieve MokshaEdit

In Hinduism, atma-jnana (self-realization) is the key to obtaining Moksha. The Hindu is one who practices one or more forms of Yoga --- Bhakti, Karma, Jnana, Raja, knowing that God is unlimited and exists in many different forms, both personal and impersonal.

There are believed to be four Yogas (disciplines) or margas (paths) for the attainment of Moksha. These are: working for the Supreme (Karma Yoga), realizing the Supreme (Jnana Yoga), meditating on the Supreme (Raja Yoga) and serving the Supreme in loving devotion (Bhakti Yoga). Different schools of Hinduism place varying emphasis on one path or other, some of the most famous being the tantric and yogic practices developed in Hinduism.

Vedanta approaches are split between strict non-duality (advaita), non-duality with qualifications (such as vishishtadvaita), and duality (dvaita). The central means to moksha advocated in these three branches vary.

1. Advaita Vedanta emphasizes on Jnana Yoga as the ultimate means of achieving moksha, and other yogas (such as Bhakti Yoga are means to the knowledge, by which moksha is achieved. It focuses on the knowledge of Brahman provided by traditional vedanta literature and the teachings of its founder, Adi Shankara.^[10] Through discernment of the real and the unreal, the sadhak (practitioner) would unravel the maya (illusion) and come to an understanding that the observable world is unreal and impermanent, and that consciousness is the only true existence. This intellectual understanding was Moksha, this was atman and Brahman realized as the substance and void of existential duality. The impersonalist schools of Hinduism also worship various deities, but only as a means of coming to this understanding - both the worshiped and worshiper lose their individual identities.
2. Non-dualist schools sees God as the most worshippable object of love, for example, a personified monotheistic conception of Shiva or Vishnu. Unlike Abrahamic traditions, Advaita/Smartha Hinduism does not prevent worship of other aspects of God, as they are all seen as rays from a single source. The concept is essentially of devotional service in love, since the ideal nature of being is seen as that of harmony, euphony, its manifest essence being love. By immersing oneself in the love of God, one's Karmas (good or bad, regardless) slough off, one's illusions about beings decay and 'truth' is soon known and lived. Both the worshiped and worshiper gradually loose their illusory sense of separation and only One beyond all names remains.

One must achieve Moksha on his or her own under the guidance of a Guru. A Guru or a Siddha inspires but does not intervene.

Components of MokshaEdit

In the state of Moksha or Mukti, lies ultimate peace (Shanti), ultimate knowledge (Videh), and ultimate enlightenment (Kaivalya). Paradise (Swarga) is believed to be a place of temporal attractions to be avoided by the seeker in order to pursue the ultimate goal of yoking up with God through Yoga. In fact, even acquiring intermediate spiritual powers (Siddhis) is to be avoided as they can turn out to be stumbling blocks in the path towards ultimate liberation, Mukti.

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BuddhismEdit

In Buddhism the concept of liberation is Nirvana. It is referred to as "the highest happiness" and is the goal of the Buddhist path.

SikhismEdit

The Sikh concept of mukti(moksha) is essentially that of jivan mukti, the one attainable in one’s lifetime itself. Further, Sikhism rejects the idea of considering renunciation as the vesture of a jivan mukta. Contrast with it, for example, the Jain view according to which “The liberated persons. . . have to lead a mendicant’s life, for, otherwise, they cannot keep themselves free from karma” (G. N. Joshi: Atman and Mokhsa. Gujarat University, Ahmedabad, 1965, p. 260).

Jivan mukti itself brings one to the brink of videha mukti (incorporeal emancipation) which is freedom not from the present body, but from any corporeal state hereafter. It spells for the mukta a final cessation of the weals and woes of the cycle of birth-death -birth (janam-maran). This ultimate mukti is a continuation of jivan mukti, going on after the shedding away of the corporeal frame to the final absorption into the One Absolute—the blending of light with Light (joti jot samana).

The Sikh mukti is positive concept in two important ways. First it stands for the realization of the ultimate Reality, a real enlightenment (jnana). The mukta is not just free from this or that, he is the master of sense and self, fearless (nirbhai) and devoid of rancour (nirvair), upright yet humble, treating all creatures as if they were he himself, wanting nothing, clinging to nothing.

He rises from the life of do’s and don’ts to that of perfection—a state of at-one-ment with the All-self. Secondly, the mukta is not just a friend for all, he even strives for the freedom as well. He no longer lives for himself. He lives for others.

JainismEdit

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In Jainism, Moksa and Nirvana (Jainism) are one and the same.^[11][12] When a soul (atman) achieves Moksa, it is released from the cycle of births and deaths, and achieves its pure self. It then becomes a Siddha (literally means one who has accomplished his ultimate objective).

In Jainism, attaining Moksa requires annihilation of all karmas, good and bad; because if karma is left, it must bear fruit.

ReferencesEdit

Jainism
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