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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

 

 

Moksha (Samskrit : मोक्षः) is the most unique of all the siddhantas (सिद्धान्ताः 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 of surrender to a superlative force

* 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.

== Etymology ==

== Etymology ==

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.

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.

== Atma sthiti ==

== Atma sthiti ==

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.

Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world.   In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with  all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world.   Nachiketa’s final question is concerned with this eternal happiness.

Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world.   In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with  all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world.   Nachiketa’s final question is concerned with this eternal happiness.

While trying to glorify the comparative happiness between human and spiritual,  Shrutis begin with te ye shatam, and got exhausted describing the Brahamananda.    The Taittriya Upanishad says it as,  yatho vacho nivartante. It says that Brahma ananda is indescribable.

While trying to glorify the comparative happiness between human and adhyatmik,  Shrutis begin with te ye shatam, and got exhausted describing the Brahamananda.    The Taittriya Upanishad says it as,  yatho vacho nivartante. It says that Brahma ananda is indescribable.

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

== References ==

== References ==

# From Vedamula yadartha svaroopam)

# From Vedamula yadartha svaroopam)

# <nowiki>http://shodhganga.inflibnet.ac.in/bitstream/10603/111609/5/chapter-4.pdf</nowiki>

# <nowiki>http://shodhganga.inflibnet.ac.in/bitstream/10603/111609/5/chapter-4.pdf</nowiki>