Moksha
Moksha A concept of Indian religious philosophy. The word 'Moksha' generally means eternal salvation from a sorrowful or painful state. The living beings attain peace and completeness by reaching this state. Therefore, apart from the adherents of Carvaka, all communities of Indian philosophy including the atheists and theists recommend efforts for attaining 'Moksha'. The four ends of life are: Dharma (religion), Artha (wealth), Kama (libidinal pleasure) and Moksha. These four elements are essential for bringing nourishment and completeness in life.
There are differences of opinion regarding the meaning of 'Moksha'. According to some, the destruction of 'Avidya' (ignorance) leads to Moksha. Some opine, the elimination of desire is Moksha. Some others hold the view that the erosion of familial joy and sorrow as well as delinking of attachments developed for other objects result in Moksha. In other words, the snapping of bonds is Moksha. In addition, some people say that Moksha is a state of joy and ultimate peace. But most Indian philosophers hold the view that Moksha is the ultimate goal in life, that is nothing else is needed once Moksha is attained; all other needs become redundant. The value of Dharma-Artha-Kama is superficial, but the value of Moksha is constant.
There are differences of opinion among Indian Philosophers regarding the shape and nature of Moksha. According to Buddhist philosophy, it is possible to extinguish suffering even if the world is full of suffering. The cessation of this suffering is called 'Nirvana'. Nirvana and Moksha are synonymous. Gautama Buddha had identified 'Avidya' (ignorance) as the main cause of suffering. According to him, Nirvana is possible through application of 'Astabgika Marga' (Eight-fold Path): Samyak Drishti (right understanding), Samyak Sangkalpa (right resolve), Samyak Bak (right speech), Samyak Karmanta (right action), Samyak Ajiva (right livelihood), Samyak Vayama (right effort), Samyak Smrti (right mindfulness) and Samyak Samadhi (right concentration). Nirvana is the ultimate cessation of suffering. In this state, sorrows and desires cease in living beings, and there is no possibility of rebirth.
According to Jaina philosophers, the living beings become entangled in karma-bonds due to desires, greeds and lusts. Karma-bonds are inanimate. Living beings become covered by bonds because of their karma. In this captive state, the real shape of the soul gets covered. Thus liberation from this captive state or dismantling of the vestiges of karma results in Moksha. The soul attains Moksha through purification of the mind, that is,' through Samyak Darshan (right view), Samyak Gyan (right knowledge) and Samyak Charitra (right character). The atman (soul) assumes its real shape in this state, that is, it achieves Ananta Gyan (eternal knowledge), Ananta Shakti (eternal force), Ananta Darshan (eternal view) and Ananta Ananda (eternal joy); the stored and ongoing storage of karma becomes disconnected in the process. This 'Sadhana' (austere endeavor) of delinking the vestiges of karma is called 'Moksha-sadhana' and liberation is achieved by disconnecting the bonds. The soul achieving Moksha becomes the possessor of limitless and eternal happiness.'
According to Nyaya- Vaishesika a philosophy, the ultimate goal of life is Moksha or 'Apabarga'. The latter implies liberation from sorrow. In the liberated state, living beings do not have coarse body or fine body. Liberation from sorrow is not possible if there is linkage with the body. The sensual tendencies are attracted to subjects because of the body and as a result face sorrow and pain. Therefore, birth is the root of all sorrow and it is created due to 'Avidya' (ignorance) of living beings. The Nyaya-Vaiseshika philosophers say, faults arise from Avidya, tendencies develop from faults and sorrow is created from these tendencies. They say, living beings attain salvation from theoretical knowledge or proper knowledge. And 'Sraban', 'Manon' and 'Nididhyasana' are needed for this. The living beings have to remain alive even after acquiring theoretical knowledge, which is called 'Jibanmukti'. In this state, the living beings have to perform desire-free deeds. They become liberated from body in this state, that is, no more possibility remains for rebirth of the soul. The Nyaya-Vaiseshika philosophers term this state 'Moksha'.
In the opinion of Samkhya-Yoga philosophers, there is nothing called bond or liberation of the atman (soul), as it is a constantly free and pure consciousness. A captive state is one where aberrations of the mind are unconscientiously considered to be one's own. When conscientious knowledge is acquired, the link between the soul and the non-soul nature snaps. In this disconnected state, the soul realizes that he is neither the master, nor the consumer, rather the spectator-consciousness. Here, he remains as the spirit or pure soul, and this state is termed liberation from sorrow or the state of 'Moksha'. According to Samkhya-Yoga philosophers, 'Moksha' is not a state of infinite happiness and joy.
The 'Mimamsa' philosophy is divided into two currents on the issue of Moksha. The ancient Mimamsa philosophers mention about the three principal pursuits of life, while the Neo-Mimamsa philosophers speak about four principal goals of life. Although the ancient Mimamsa philosophy does not acknowledge Moksha as the ultimate goal, the Neo-Mimamsa philosophers accept it as the ultimate goal in life. According to ancient Mimamsa philosophy, the ultimate goal of living beings is to enjoy eternal happiness by attaining heaven through Vedic rituals. On the other hand, the Neo-Mimamsa philosophers believe that it is possible to attain Moksha of the soul through desire-free deeds in accordance with the dictates of Veda. In the state of Moksha, the soul remains as an unconscious entity beyond the realm of happiness or sorrow.
Monistic Vedanta philosopher Sankaracharya and qualified non-dualist Ramanuj hold differing views about Moksha. According to Sankar, living beings are Brahma, their soul is the ultimate spirit, and living beings and Brahma are one and the same. This knowledge of unity is liberation. But living beings consider themselves to be different due to ignorance; and this is called the 'state of bond'. The living beings achieve Brahma realisation through real knowledge; and for preventing rebirth, the living beings remain as 'Sachchidananda' (eternal, omniscient and blissful) by becoming one with the supreme spirit. According to Ramanuj, there is a distinct relationship between the living soul and the supreme soul. The living beings consider themselves as separate and disconnected from God because of Avidya, and in this way falls into a state of bond. They come into contact with God in the state of Moksha and take refuge in God. Therefore, Moksha implies coming into contact and taking refuge in God. Not only knowledge, Bhakti (devotion) is also required for attaining Moksha. [Malabika Biswas]
