In Indian religions Indian religions are the related religious traditions that originated in the Indian subcontinent, namely Hinduism, Jainism, Buddhism, Sikhism and Ayyavazhi, inclusive of their sub-schools and various related traditions. They form a subgroup of the larger class of "Eastern religions". Indian religions have similarities in core beliefs,, Moksha (Sanskrit Classical Sanskrit is the standard register as laid out in the grammar of Pāṇini, around the 4th century BCE. Its position in the cultures of South and Southeast Asia is akin to that of Latin and Greek in Europe and it has significantly influenced most modern languages of Nepal and India: मोक्ष mokṣa) or Mukti (Sanskrit Classical Sanskrit is the standard register as laid out in the grammar of Pāṇini, around the 4th century BCE. Its position in the cultures of South and Southeast Asia is akin to that of Latin and Greek in Europe and it has significantly influenced most modern languages of Nepal and India: मुक्ति), literally "release" (both from a root muc "to let loose, let go"), is the liberation from samsara Samsara or saṃsāra is the cycle of reincarnation or rebirth in Hinduism, Buddhism, Jainism, Sikhism and other related religions, the cycle of death and rebirth or reincarnation and all of the suffering and limitation of worldly existence.

Origins

It is highly probable that the concept of moksha was first developed in India by non-Aryan Indo-Aryan is an ethno-linguistic term referring to the wide collection of peoples united as native speakers of the Indo-Aryan branch of the family of Indo-European languages. Today, there are over one billion native speakers of Indo-Aryan languages, most of them native to South Asia, where they form the majority. They trace their ancestry to a people outside of the caste system whose spiritual ideas greatly influenced later Indian religious thought. Buddhism and Jainism are continuations of this tradition, and the early Upanishadic movement was influenced by it.^{[citation needed]} Reincarnation was likely adopted from this religious culture by Brahmin The religion of the Vedic period is the historical predecessor of Hinduism. Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only orthodoxy. Brahmins wrote the earliest recorded scriptures containing these ideas in the early Upanishads The Upanishads are Hindu scriptures that constitute the core teachings of Vedanta. They do not belong to any particular period of Sanskrit literature: the oldest, such as the Brhadaranyaka and Chandogya Upanishads, date to the late Brahmana period (around the middle of the first millennium BCE), while the latest were composed in the medieval and.^{[1][2][3][4][5][6][7][8]}

Hinduism

According to a branch of Hindu philosophy known as Advaita Vedanta Advaita Vedanta is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other major sub-schools of Vedānta are Dvaita and Viśishṭādvaita. Advaita (literally, non-duality) is a monistic system of thought. "Advaita" refers to the identity of the Self (Atman) and the Whole (, for liberation, the individual soul or Atman The Ātman is a philosophical term used within Hinduism and Vedanta to identify the soul. It is one's true self (hence generally translated into English as 'Self') beyond identification with the phenomenal reality of worldly existence is to be realized as one with the divine ground of all being, Brahman Brahman is a concept of Hinduism. Brahman is the unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe in the Hindu religion. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools – the source of all spiritual and phenomenal existence. That the self is not the body is stressed upon. The "not this, not that" (Neti Neti In Hinduism, and in particular Jnana Yoga and Advaita Vedanta, neti neti is a chant or mantra, meaning "not this, not this", or "neither this, nor that") method of teaching is adopted. Moksha is seen as a final release from one's worldly conception of self, the loosening of the shackle of experiential duality and a realization of one's own fundamental nature which is true being, pure consciousness and bliss (satcitananda) an experience which is ineffable and beyond sensation.^[9] Advaita holds that Atman Atman may refer to a concept in several Indian religious traditions, including Hinduism, Buddhism, Sikhism and Jainism:, Brahman Brahman is a concept of Hinduism. Brahman is the unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe in the Hindu religion. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools, and Paramatman are all one and the same - the formless, attribute less Nirguna Brahman which is beyond being and non-being, beyond any sense of tangibility and comprehension.

Vaishnava The followers of Vaishnavism are referred to as Vaishnava or Vaishnavites. A large percentage of Hindus are Vaishnavas, with the vast majority living in India. Awareness, recognition, and growth of the belief has significantly increased outside of India in recent years. The Gaudiya Vaishnava branch of the tradition has significantly increased the sects follow one of Shuddhadvaita Shuddadvaita , also known as the Vallabhā sampradāya (tradition of Vallabh) or Puśtimārg (The path of grace), is a Hindu Vaishnava tradition, established by Vallabhacharya in the fifteenth century. The tradition is focused on the worship of Krishna and preaches a pure form (nondualist) philosophy different from Advaita. The Shrinathji temple, Vishistadvaita It is a school of Vedanta philosophy which believes in all diversity subsuming to an underlying unity. Ramanuja, the main proponent of Visishtadvaita philosophy contends that the Prasthana Traya i.e. Upanişads, Bhagavad Gītā, and Brahma Sūtras are to be interpreted in way that shows this unity in diversity, for any other way would violate, Dvaitadvaita Dvaitadvaita was proposed by Nimbarka, a Vaishnava Philosopher who hailed from Andhra Region. Nimbarka’s philosophical position is known as Dvaitadvaita . The categories of existence, according to him, are three, i.e., Chit, acit, and Isvara. Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (, Dvaita In contrast with advaita , the most influential and widely followed philosophy expounded by Shankara, Madhva (who is also known as Madhvacharya) maintains that there is an eternal distinction between the individual self and the absolute. As explained by Gavin Flood:, or Acintya Bheda Abheda philosophies which are all very detailed. All of them hold that the Advaita identification of Atman with Brahman results into self-realization or a state of Nirvana In sramanic thought, Nirvana is the state of being free from both suffering and the cycle of rebirth. It is an important concept in Hinduism, Buddhism and Jainism, but does not lead to God-realization and ultimate liberation, Moksha. All schools except Advaita see Bhakti Yoga as the highest path for Moksha. After liberation through union with God (Yoga), a soul enjoys an equal amount of Bliss as God, but individual souls do not achieve equivalence with Brahman in terms of omniscience, omnipotence, and omnipresence. In fact, all the above schools reject the Advaita notion of Jivanmukta (liberated while living) as an oxymoron, with the observation that one can be either living or liberated, but not both simultaneously.

Thus in Vaishnavism, one of the largest branches of Hinduism, Moksha involves forsaking material attractions and establishing one's existence towards loving devotional service of Vishnu (Bhagavan or God); also known by many other names such as Krishna, Rama, Narayana, etc.). The Upanishads and Bhagavad Gita emphasize and the latter even eulogizes the devotional path as the best for achieving Moksha, through practice of Bhakti Yoga and Prapatti (surrender to God). On the other hand, works of the non-dualistic Hindu school, Advaita Vedanta or Brahmavada has a doctrinal position similar to Buddhism, but the founder has provided commentaries on the Upanishads in order to establish the absolute position.

• In Dvaita (dualist monism) and Vishistadvaita (qualified monism) schools of Vaishnava traditions, Moksha is defined as the loving, eternal union with God (Ishvara) and considered the highest perfection of existence. The bhakta (devotee) attains the abode of the Supreme Lord in a perfected state but maintains his or her individual identity, with a spiritual form, personality, tastes, pastimes, and so on.

• In Advaita philosophy, the ultimate truth is not a singular Godhead, per se, but rather is oneness without form or being, something that essentially is without manifestation, personality, or activity. Moksha is union with this oneness. The concepts of impersonal Moksha and Buddhist Nirvana are comparable. Indeed, there is much overlap in their views of higher consciousness and attainment of enlightenment.

In Nastik religions such as Jainism and Buddhism, Moksha is a union with all that is, regardless of whether there is a God or not. After Nirvana, one obtains Moksha. The Nirvana of Hinduism is Brahma-Nirvana meaning that it will lead to God.

Means to achieve Moksha

In Hinduism, atma-jnana (self-realization) is the key to obtaining Moksha. The Hindu is one who practices one or more forms of Yoga --- Bhakti, Karma, Jnana, Raja, knowing that God is unlimited and exists in many different forms, both personal and impersonal.

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. Today, the two major schools of thought are Advaita Vedanta and Bhakti branches.

1. Bhakti sees God as the most worshippable object of love, for example, a personified monotheistic conception of Shiva or Vishnu. Unlike Abrahamic traditions, Smartha 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 loose their illusory sense of separation and only One beyond all names remains.
2. Vedanta finds itself split threefold, though the dualist and modified non-dualist schools are primarily associated with the foregoing thought of Bhakti. The most famous today is Advaita Vedanta, a non-dual (i.e. no separation between the individual and reality/God/etc.) perspective which often played the role of Hindu foil to contemporary Buddhist philosophy. In general, its bedrock is the knowledge of Brahman provided by the Upanishads, Brahma Sutras and the teachings of its putative founder, Adi Shankara.^[10] Through discernment of the real and the unreal, as a peeling of the layers of an onion, the sadhak (practitioner) would unravel the maya (illusion) of being and the cosmos to find nothing within, a nothingness which was paradoxically being, and transcendentally beyond both such inadequate descriptions. This 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 with the idea that such worship is ultimately abandoned - both the worshiped and worshiper lose their individual identities.

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.

Components of Moksha

In the state of Moksha or Mukti, lies ultimate peace (Shanti), ultimate knowledge (Videh), and ultimate enlightenment (Kaivalya). Paradise (Swarga) is believed to be a place of temporal attractions to be avoided by the seeker in order to pursue the ultimate goal of yoking up with God through Yoga. In fact, even acquiring intermediate spiritual powers (Siddhis) is to be avoided as they can turn out to be stumbling blocks in the path towards ultimate liberation, Mukti.

Buddhism

In Buddhism the concept of liberation is Nirvana. It is referred to as "the highest happiness" and is the goal of the Buddhist path.

Jainism

In Jainism, Moksa and Nirvana (Jainism) are not the same. Nirvana is when the soul is passed from one body to another. When a soul (atman) achieves Moksa, it is released from the cycle of births and deaths, and achieves its pure self. It then becomes a Siddha (literally means one who has accomplished his ultimate objective).

In Jainism, attaining Moksa requires annihilation of all karmas, good and bad; because if karma is left, it must bear fruit.

See also

• Jnana
• Baqaa
• Egolessness
• Fanaa
• Nirvana
• Muktikā
• Mukti (organization)
• Sach Khand
• Simran

References

1. ^ “This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith.” Masih, page 37.
2. ^ Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."
3. ^ Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University - Press : UK ISBN 0521438780 - “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions.” Page 86.
4. ^ Padmanabh S. Jaini 2001 “Collected Paper on Buddhist Studies” Motilal Banarsidass Publ 576 pages ISBN 8120817761: "Yajnavalkya’s reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51.
5. ^ Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 8120811046 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135.
6. ^ A History of Yoga By Vivian Worthington 1982 Routledge ISBN 071009258X - "The Upanishads were like a breath of fresh air blowing through the stuffy corridors of power of the vedic brahminism. They were noticed by the Brahmin establishment because the yogis did not owe allegiance to any established religion or mode of thought.. So although, the Upanishads came to be noticed by Brahmin establishment, they were very largely saying what may well have been current among other sramanic groups at that time. It can be said that this atheistic doctrine was evidently very acceptable to the authors of Upanishads, who made use of many of its concepts." Page 27.
7. ^ A History of Yoga By Vivian Worthington 1982 Routledge ISBN 071009258X: "The idea of re-incarnation, so central to the older sramanic creeds is still new to many people throughout the world. The Aryans of the Vedic age knew nothing of it. When the Brahmins began to accept it, they declared it as a secret doctrine. […] It will be seen from this short account of Jains, that they had fully developed the ideas of karma and reincarnation very early in history. The earliest Upanishads were probably strongly influenced by their teachings. Jainism the religion, Samkhya the philosophy and yoga the way to self discipline and enlightenment dominated the spiritual life of Indian during the Dravidian times. They were to be overshadowed for over thousand years by the lower form of religion that was foisted on the local inhabitants by the invading Aryans, but in the end it was Sramanic disciplines that triumphed. They did so by surviving in their own right and by their ideas being fully adopted by the Brahmins who steadily modified their own vedic religion." Page 35.
8. ^ "The sudden appearance of this theory [of karma] in a full-fledged form is likely to be due, as already pointed out, to an impact of the wandering muni-and-shramana-cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita. Motilal Banarsidass Publ., 1998, page 76.
9. ^ Brodd, Jefferey (2003). World Religions. Winona, MN: Saint Mary's Press. ISBN 978-0-88489-725-5.
10. ^ Anantanand Rambachan, The limits of scripture: Vivekananda's reinterpretation of the Vedas. University of Hawaii Press, 1994, pages 125, 124: [1].

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