In Hindu religion, moksha (Sanskrit: '''') or mukti (Sanskrit: ), literally "release" (both from a root '''' "to let loose, let go"), is the liberation from ''samsara'' and the concomitant suffering involved in being subject to the cycle of repeated death and reincarnation.
There are believed to be four Yogas (disciplines) or ''margas'' (paths) for the attainment of moksha. These are: working for the Supreme (Karma Yoga), realizing the Supreme (Jnana Yoga), meditating on the Supreme (Raja Yoga) and serving the Supreme in loving devotion (Bhakti Yoga). Different schools of Hinduism place varying emphasis on one path or other, some of the most famous being the tantric and yogic practices developed in Hinduism.
Vedanta approaches are split between strict non-duality (''advaita''), non-duality with qualifications (such as ''vishishtadvaita''), and duality (''dvaita''). The central means to moksha advocated in these three branches vary. # Advaita Vedanta emphasizes Jnana Yoga as the ultimate means of achieving moksha, and other yogas (such as Bhakti Yoga) are means to the knowledge, by which moksha is achieved. It focuses on the knowledge of Brahman provided by traditional vedanta literature and the teachings of its founder, Adi Shankara. Through discernment of the real and the unreal, the ''sadhak'' (practitioner) would unravel the ''maya'' and come to an understanding that the observable world is unreal and impermanent, and that consciousness is the only true existence. This intellectual understanding was moksha, this was ''atman'' and ''Brahman'' realized as the substance and void of existential duality. The impersonalist schools of Hinduism also worship various deities, but only as a means of coming to this understanding - both the worshiped and worshiper lose their individual identities. # Non-dualist schools sees God as the most worshippable object of love, for example, a personified monotheistic conception of Shiva or Vishnu. Unlike Abrahamic traditions, Advaita/ Hinduism does not prevent worship of other aspects of God, as they are all seen as rays from a single source. The concept is essentially of devotional service in love, since the ideal nature of being is seen as that of harmony, euphony, its manifest essence being love. By immersing oneself in the love of God, one's karmas (good or bad, regardless) slough off, one's illusions about beings decay and 'truth' is soon known and lived. Both the worshiped and worshiper gradually lose their illusory sense of separation and only One beyond all names remains.
One must achieve moksha on his or her own under the guidance of a Guru. A guru or a ''siddha'' inspires but does not intervene.
''Jivan mukti'' itself brings one to the brink of ''videha mukti'' (incorporeal emancipation) which is freedom not from the present body, but from any corporeal state hereafter. It spells for the mukta a final cessation of the weals and woes of the cycle of birth-death-birth (''janam-maran''). This ultimate mukti is a continuation of ''jivan mukti'', going on after the shedding away of the corporeal frame to the final absorption into the One Absolute—the blending of light with Light (''joti jot samana'').
The Sikh mukti is positive concept in two important ways. First it stands for the realization of the ultimate Reality, a real enlightenment (''jnana''). The mukta is not just free from this or that, he is the master of sense and self, fearless (''nirbhai'') and devoid of rancor (''nirvair''), upright yet humble, treating all creatures as if they were he himself, wanting nothing, clinging to nothing.
In Sikhism, one rises from the life of do’s and don'ts to that of perfection — a state of "at-one-ment" with the All-self. Secondly, the mukta is not just a friend for all, he even strives for their freedom as well. He no longer lives for himself, he lives for others.
Category:Hindu philosophical concepts Category:Jain philosophical concepts Category:Puruṣārthas Category:Sanskrit words and phrases Category:Shabd paths Category:Religious terminology
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