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==  Discussion ==

==  Discussion ==

Till date there are many different versions about the understanding of life after death which let to a lot of speculation and debate. Similarly there is diversity of thought as regards to Moksha.  Sri K. Ramesh's (Bharatiya Vidvat Parishad) presents a simple summary of different thoughts about Moksha as given below

Till date there are many different versions about the understanding of life after death which let to a lot of speculation and debate. Similarly there is diversity of thought as regards to Moksha.  Sri K. Ramesh's (Bharatiya Vidvat Parishad) presents a simple summary of different thoughts about Moksha as given below

# In Vedas and Upanishads moksha means realization of self as Brahman. The knower of which is called as “JNANI” or “Brahman Jnani”. 

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”. 

# Mrityu is Moksha according to Charvakas 

# Mrityu is Moksha according to Charvakas 

# प्रकृत्युपरमे पुरुषस्य स्वरूपेण अवस्थानं मोक्षः इति *सांख्याः*।  

# प्रकृत्युपरमे पुरुषस्य स्वरूपेण अवस्थानं मोक्षः इति *सांख्याः*। Rejoicing of prakriti and purusha in oneness is moksha according to Sankhya.  

# अशेषविशेषगुणोच्छेदः मोक्षः इति *वैशेषिकाः*। 

# अशेषविशेषगुणोच्छेदः मोक्षः इति *वैशेषिकाः*। Dissolution of all qualities in entirety is moksha according to Vaiseshakas. 

# आत्यन्तिकी दुःखनिवृत्तिः मोक्षः इति *नैयायिकाः*। 

# आत्यन्तिकी दुःखनिवृत्तिः मोक्षः इति *नैयायिकाः*। Dissolution of all sorrows is moksha according to Naiyyayikas. 

# स्वर्गादिप्राप्तिः मोक्षः इति *मीमांसकाः*। 

# स्वर्गादिप्राप्तिः मोक्षः इति *मीमांसकाः*। Svarga prapti or attaining heaven is moksha according to Mimaamsakas. 

# सर्वज्ञत्वादीनां परमात्मगुणानां प्राप्तिः याथात्म्येन भगवत्स्वरूपानुभवश्च मोक्षः इति *रामानुजीयाः*। 

# सर्वज्ञत्वादीनां परमात्मगुणानां प्राप्तिः याथात्म्येन भगवत्स्वरूपानुभवश्च मोक्षः इति *रामानुजीयाः*। Attaining the omniscient qualities of the Infinite Consciousness, enjoying the oneness with Bhagavan is moksha according to Sri Ramanujacharya. 

# मूलाज्ञाननिवृत्तौ स्वस्वरूपाधिगमः मोक्षः इति *अद्वैतवेदान्तिनः*। 

# मूलाज्ञाननिवृत्तौ स्वस्वरूपाधिगमः मोक्षः इति *अद्वैतवेदान्तिनः*। Removal ignorance and realization that jeeva and paramatma are one is moksha according to Advaita philosophy. 

# In the Nirishwara sankhya philosophy and similar other philosophers, believe that body is flitting and the atma is nirlepa (without any covering) and free from any qualities, hence  it is only a witness. This raises question about what they are  trying to say, is  that the atma exists?  Does it describe the existence of  atma in moksha or indirectly saying the atma does not exist? 

# Nireeshwara sankhya proposes that body is transient and Atma is nirlepa (without any covering) free from any qualities, hence it is only a sakshi or witness.  

# Similar to Sankhya philosophy, Jains accepts that there are planets beyond this planet but do not believe in the relationship between Jiva and Paramatma. Jain philosophers reject that the Lord is the master of the param pada and the relationship between the Jiva and the Paramatma.  Notably, in the same breath they talk of the existence of the atma but also present that in ||moksha (), the atma is non-existent. That means the different debate in defining moksha decides the existence or non existence of atma. Jain, Buddhist, Sankhya, Carvaka or any other philosophy differed from  may not have been in the same fashion as it is now, but even in the past in whatever name and form they were existing, they were always at loggerheads with Vedanta philosophy.  This has led to confusion amongst seekers rather than knowledge. In Mahabharata during Yaksha praksha Yudhisthira raises this same point in regards to confusion amongst the so-called philosophers. 

How many ever may be the differences in explaining the concept according differences in expression of words, the universal core feature is that Sanatana Dharma propounds the existence of Atma and Jiva has to travel on a path of realization that may very well be given differently by different philosophies as above, but all ultimately lead to Infinite Bliss and Peace.  

If somebody wants to establish logically alone the concept of paramartha (the highest destination) but logic does not have its foundation.   If one wants to  hear from sruti vakyas they may therefore appear contradictory as there could be many interpretations and conclusions, even though the rishis may have the same habits, honesty and great qualities.  That means the truth and rtha has been hidden in the heart of every living entity but not manifested.  Therefore, it must be said that only the behaviour of great personalities is the real guiding principles for all (Mahabharata aranya parva 313-118).

 

While there is difference between the Vedic school and other philosophies, even within the Vedic traditions there are different approaches, every one trying to prove their points, therefore Dharmaraj explains this facts to Yaksha. The following verse from the Mundaka (3.2.8) is an example.<blockquote>"''||Yatha nadyaha skandamanaha samudreastangacchati nama rupe vihaya||''"</blockquote>When the river merges into the ocean, it is compared to the Jiva merging with the Paramatma and this is Moksha. But some questions are asked,

 

 

 

 

 

 

 

== Verses and Meanings ==

== Verses and Meanings ==