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Yama Nachiketa Samvada (यमनचिकेतसोः संवादः) (view source)
Revision as of 16:43, 29 November 2017
, 16:43, 29 November 2017→Discussion: added content
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
# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self 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
# मृत्युः मोक्षः इति *चार्वाकाः*। Mrityu is Moksha according to Charvakas
# प्रकृत्युपरमे पुरुषस्य स्वरूपेण अवस्थानं मोक्षः इति *सांख्याः*। Rejoicing of prakriti and purusha in oneness is moksha according to Sankhya.
# प्रकृत्युपरमे पुरुषस्य स्वरूपेण अवस्थानं मोक्षः इति *सांख्याः*। Rejoicing of prakriti and purusha in oneness is moksha or Kaivalya according to Sankhya.
# अशेषविशेषगुणोच्छेदः मोक्षः इति *वैशेषिकाः*। Dissolution of all qualities in entirety is moksha according to Vaiseshakas.
# अशेषविशेषगुणोच्छेदः मोक्षः इति *वैशेषिकाः*। Dissolution of all qualities in entirety is moksha according to Vaiseshakas.
# आत्यन्तिकी दुःखनिवृत्तिः मोक्षः इति *नैयायिकाः*। Dissolution of all sorrows is moksha according to Naiyyayikas.
# आत्यन्तिकी दुःखनिवृत्तिः मोक्षः इति *नैयायिकाः*। Dissolution of all sorrows is moksha according to Naiyyayikas.
# 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.
# 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*। Removal ignorance and realization that jeeva and paramatma are one is moksha according to Advaita philosophy.
# मूलाज्ञाननिवृत्तौ स्वस्वरूपाधिगमः मोक्षः इति *अद्वैतवेदान्तिनः*। Removal ignorance and realization that jeeva and paramatma are one is moksha according to Advaita philosophy.
# शिवत्वप्राप्तिः मोक्षः इति *शैवाः*। Attainment of Siva is moksha according to Shaivas.
# 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.
# 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.
# The knower of Self is termed in Shrimad Bhagavadgita, according to the path he has selected to obtain moksha, as Sthatipragya, Yogi, Bhakta or Jnani.
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.
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.
एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च ।
एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥
महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥
श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः ।
श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥
अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥
न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा ।
न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ २७॥
जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ २७॥
अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।
अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥
अभिध्यायन्वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥
== References ==
== References ==