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* Faith in individual conscious effort
* Faith in individual conscious effort
and in order to achieve it, various paths are available consequent to various philosophical definitions of Moksha.
and in order to achieve it, various paths are available consequent to various philosophical definitions of Moksha.
Dr. Radhakrishnan says that Moksha is spiritual realization. The Hindu Dharma says, that a person does not live by bread alome, nor by his work, capital, ambition or power, or relations to external nature. One lives or must live by one's life of spirit. Moksha is self-emancipation, the fulfillment of the Atman is us in the heart of the eternal. This is what gives one ultimate satisfaction, and all other activities are directed to the realizations of this end<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>.
== Etymology ==
== Etymology ==
अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् । स सध्रीची: स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३१(Rig. Veda. 1.164.31)
अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् । स सध्रीची: स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३१(Rig. Veda. 1.164.31)
Meaning : '''<br>(From Vedamula yadartha svaroopam)
Meaning : '''<br>(From Vedamula yadartha svaroopam)'''
A sadhaka for mokshaprapti invariably has to use three attributes (vaiseshika, yoga)
A sadhaka for mokshaprapti invariably has to use three attributes (vaiseshika, yoga)
18. मूलाज्ञाननिवृत्तौ स्वस्वरूपाधिगमः मोक्षः इति *अद्वैतवेदान्तिनः*।
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”.
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.
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.
'''<br>
'''<br>'''
'''
CHARVAK:- As explained earlier for charvak death is moksha.
CHARVAK:- As explained earlier for charvak death is moksha.
'''<br>SANKHYA:- In the sankhya philosophy, complete cessation of pain state of moksha is called as Kaivalya (Vivek Jnan). Sankhya accepts both “ Jeevanmukti” and “Videhmukti”
'''<br>SANKHYA:- In the sankhya philosophy, complete cessation of pain state of moksha is called as Kaivalya (Vivek Jnan). Sankhya accepts both “ Jeevanmukti” and “Videhmukti”'''
त्वखादततपसक
त्वखादततपसक
Yoga:- In the Yoga darshan salvation is defined as “Kaivalya” or “Moksha”. Yoga also 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'''<br>
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'''<br>'''
'''
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.
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”.'''<br>
VEDANTA:- According to Shankar realization of self as bramhan is moksha. Skankar also accepts both “ Jeevanmukti” and “Videhmukti”.'''<br>'''
'''
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.
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.
[[Category:Vedanta]]
[[Category:Vedanta]]
[[Category:Upanishads]]
[[Category:Upanishads]]
<references />