Moksha (मोक्षः)
Moksha (Samskrit : मोक्षः) is the most unique of all the सिद्धान्ताः siddhantas (concepts) of Sanatana Dharma along with others such as पुनर्जन्मः Punarjanma and कर्मा Karma all of which form the foundation of Sanaatana Dharma in bharateeya samskriti. Mentioned as the highest of the four Purushardhas, moksha is the ultimate happening or state or existence (conscious and unconscious) of every Jiva or soul according to many philosophies. However, how a person views moksha may be broadly categorized into two headings
- Faith of surrender to a superlative force
- Faith in individual conscious effort
and in order to achieve it, various paths are available consequent to various philosophical definitions of Moksha.
Etymology
Moksha is derived from the dhatu (root) मुच् in the meaning of ‘let go’, liberate and release.
The following words are indicative of moksha - Amritatva, Kaivalya, Mukti, Jeevanmukti, Videhamukti, Parabrahman, Paramapurusha, Savikalpa and Nirvikalpa (saguna and nirguna) Brahman, Suddha chaitanya, Sat-Chit-Ananda. A few translations of word Moksha include Immortality, Self realization, Liberation, Salvation, Freedom from bondage, Self, Absolute and Infinite Consciousness, Eternal Bliss.
In the study of philosophies about Moksha one should be familiar with the terms - Atma, Jiva, Paramatma, Brahman, Antaschetana, Jnana, Upasana, Karma, Punarjanma, Sat and Asat, Mithya, Avidya, Sukha-dukha, Manas, Chittavritti.
Background
That the existence of Atma, Paramatma and Punarjama are the oldest concepts that prevailed from times immemorial is unequivocally given as follows in Rigveda mantras (which are the oldest texts available on earth).
अयं होता प्रथमः पश्यतेममिदं ज्योतिरमृतं मर्त्येषु । अयं स जज्ञे ध्रुव आ निषत्तो ऽमर्त्यस्तन्वा३ वर्ध॑मानः ॥४ (Rig. Veda. 6.9.4)
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परि षस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभि चाकशीति ॥२० (Rig. Veda. 1.164.20)
अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् । स सध्रीची: स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३१(Rig. Veda. 1.164.31)
From Vedamula yadartha svaroopam
A sadhaka for mokshaprapti invariably has to use three attributes (vaiseshika, yoga)
- Sravana
- Manana
- Nidhidhyasa
1. मृत्युः मोक्षः इति *चार्वाकाः*।
2. आत्मोच्छेदः मोक्ष इति शून्यवादिनः *माध्यमिकबौद्धाः*।
3. निर्मलज्ञानोदयः मोक्षः इति *इतरे बौद्धाः*।
4. कर्मकृतस्य देहस्वरूपस्य आवरणस्य अभावे जीवस्य सततोर्ध्वगमनं मोक्षः इति *जैनाः*।
5. सर्वज्ञत्वादीनां परमात्मगुणानां प्राप्तिः याथात्म्येन भगवत्स्वरूपानुभवश्च मोक्षः इति *रामानुजीयाः*।
6. जगत्कर्तृत्व-लक्ष्मीपतीत्व-श्रीवत्सप्राप्तिरहितं दुःखामिश्रितं पूर्णं सुखं मोक्षः इति *माध्वाः*।
7. परमैश्वर्यप्राप्तिः मोक्षः इति *नकुलीशपाशुपताः*।
8. शिवत्वप्राप्तिः मोक्षः इति *शैवाः*।
9. पूर्णात्मतालाभः मोक्ष इति *प्रत्यभिज्ञावादिनः*।
10. पारदरसेन देहस्थैर्ये जीवन्मुक्तिः एव मोक्षः इति *रसेश्वरवादिनः*।
11. अशेषविशेषगुणोच्छेदः मोक्षः इति *वैशेषिकाः*।
12. आत्यन्तिकी दुःखनिवृत्तिः मोक्षः इति *नैयायिकाः*।
13. दुःखनिवृत्तिः सुखावाप्तिश्चापि इति मोक्षः इति *नैयायिकैकदेशिनः*।
14. स्वर्गादिप्राप्तिः मोक्षः इति *मीमांसकाः*।
15. मूलचक्रस्थायाः परानामिकायाः ब्रह्मरूपायाः वाचः दर्शनं मोक्षः इति *पाणिनीयाः*।
16. प्रकृत्युपरमे पुरुषस्य स्वरूपेण अवस्थानं मोक्षः इति *सांख्याः*।
17. कृतकर्तव्यतया पुरुषार्थशून्यानां सत्त्वरजस्तमसां मूलप्रकृतौ अत्यन्तलयः प्रकृतेः मोक्षः, चितिशक्तेः निरुपाधिकस्वरूपेण अवस्थानं मोक्षः इति *पातञ्जलाः*।
18. मूलाज्ञाननिवृत्तौ स्वस्वरूपाधिगमः मोक्षः इति *अद्वैतवेदान्तिनः*।
VEDA AND UPANISHADS:- In Vedas and Upanishads moksha means realization of self as Brahman. The knower of which is called as “JNANI” or “Brahman Jnani”.
GEETA :- Geeta has given different ways to obtain self realization. The knower of self is termed in Geeta, according to the path he has selected to obtain moksha, as Sthatipragya, Yogi, Bhakta, Jnani.
CHARVAK:- As explained earlier for charvak death is moksha.
JAINA:- According to Jaina kaivalya is the state of moksha. The person who achieve this state is known as ‘kevali’.
BUDHDHISM:- In the Buddhist philosophy moksha is termed as “Nirvaan”. The obtainer of nirvana is termed as “Aharta”, “Tathagat” and “Bodhisatva”.
SANKHYA:- In the sankhya philosophy alsa state of moksha is called as Kaivalya (Vivek Jnan). Sankhya accepts both “ Jeevanmukti” and “Videhmukti”
Yoga:- In the Yoga darshan salvation is defined as “Kaivalya” or “Moksha”. Yoga also accepts both “ Jeevanmukti” and “Videhmukti”
NYAY AND VAISHESHIK:- The nyay and vaishesika uses the terms moksha, upavarg and nihsreyasa to the state of salvation. Upavarg is defined as going beyond the trivargas of darma, artha and kama comprehending them after their fulfillment. Nihsreyasa can also be understood in the same way as discussed earlier. 131
MIMANSA:- The mimansa denies the state of jeevan mukta . According to them body is the cause of bondage. So the moksha of living being is not possible.
VEDANTA:- According to Shankar realization of self as bramhan is moksha. Skankar also accepts both “ Jeevanmukti” and “Videhmukti”.
VISHISHTAD:- In this philosophy Jeevanmikti is not accepted. The liberated soul does not become identical with Brahman, but only similar to Brahman. It realizes itself as the body of Brahman and ever dwells in direct communication with god, enjoying like god, infinite consciousness and infinite bliss. But it retains individuality for otherwise enjoyment of bliss in communication with god is not possible. It is categorized in four type of moksha (I) Samipya (ii) Sayujya (iii) Salokya (iv) Sarupya.
References
- https://groups.google.com/d/topic/samskrita/7Q2gr4mGFIo/discussion
- From Vedamula yadartha svaroopam)
- http://shodhganga.inflibnet.ac.in/bitstream/10603/111609/5/chapter-4.pdf