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redirects to Enlightenment (concept)#Moksha

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'''Moksha''' ([[Sanskrit]]: ''liberation'') or '''mukti''' ([[Sanskrit]]: ''release'') refers, in general, to liberation from the [[samsara|cycle]] of death and [[rebirth]]. In higher [[Hindu philosophy]], it is seen as a transcendance of phenomenal being, of any sense of consciousness of time, space and causation ([[karma]]). It is not seen as a [[soteriology|soteriological]] goal in the same salvific sense as, say, in a Judeo-Christian context, but signifies dissolution of the sense of "I", or ego, and the overall breakdown of ''nama-roopa'' (name-form). It is, in [[Hinduism]], viewed as analogous to [[nirvana]], though Buddhist thought tends to differ with even the [[Advaita Vedanta|Advaita Vedantist]] reading of liberation. [[Jainism]] also believes in [[moksha]].

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#REDIRECT [[Enlightenment (concept)#Moksha]]

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Hinduism, in support of the idea of moksha, posits the idea of [[atman]] and [[brahman]]. A common mistake is to view them, both spoken of as ''Self'', as a monist being of sorts, something possessing substances. In actuality, [[Hindu scripture]] like the [[Upanishads]] and [[Bhagavad Gita]], and especially the non-dual Hindu school of [[Advaita Vedanta]], say that the Self or Super-Soul is beyond being and non-being, beyond any sense of tangibility and comprehension. Moksha is seen as a final release from one's worldly conception of self, the loosening of the shackle of experiential duality and a re-establishment in one's own fundamental nature, though the nature is seen as ineffable and beyond sensation.

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* In Advaita, the concepts of moksha and Buddhist [[nirvana]] are not so disunited as to be incomparable. Indeed, there is much overlap in their views of consciousness and attainment of enlightenment. For Advaitists, the ultimate truth is not a singular Godhead, per se, but rather is oneness without form or being, something that essentially is without manifestation, and this, by many liberal Advaitists, is seen as complementing, rather than denying, the 'voidness' of Buddhism.

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* In dualist Hinduism, on the other hand, moksha is not quite analogous to nirvana in Buddhism. For Vaishnavs in particular, moksha means union with God. Buddhism, being an atheistic religion, does not focus on God as nirvana is a state of non-being.

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== Means to achieve Moksha ==

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There a four [[yoga]]s (unions) or [[marg]]s (paths) for the attainment of moksha. They are the ways of selfless work, of self-dissolving love, of absolute discernment, and of 'royal' meditative immersion. Different schools of [[Hinduism]] place varying emphasis on one path or other, some of the most famous being the [[Tantra|tantric]] and [[Yoga|Yogic]] practices developed in [[Hinduism]]. Today, the two major schools of thought are [[Advaita Vedanta]] and [[Bhakti]] branches.

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# Bhakti sees the Self as God, most often a personified monotheistic conception of [[Vishnu]], [[Shiva]] or [[Devi]] (the Mother Goddess). Unlike in Abrahamic traditions, this monotheism does not prevent a Hindu from worship of other aspects of God, beings or teachers, as they are all seen as rays from a single source. However, it is noteworthy to note that the Bhagavad Fita condemns worship of demigods as it does not lead to moksha. The concept is essentially of self-dissolution 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 [[karma]]s (good or bad, regardless) slough off, one's illusions about beings decay and 'truth' is soon known and lived.

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# [[Vedanta]] finds itself split three-fold, 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, it focused on intense meditation and moral realignment, its bedrock being the [[Upanishads]], [[Brahma Sutras]] and the teachings of its putative founder, [[Adi Shankaracharya]]. 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.

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[[Moksha]] in the sacred Hindu temple dance, as in the [[classical Indian dance]] too, is symbolized by Shiva raising his right leg, as if freeing himself from the gravitation of the material world.<br>

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==References==

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* Wikipedia (2004). [http://www.wikipedia.org/ Moksha]. Retrieved Oct. 16, 2004.

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[[Category:Hindu philosophical concepts]]

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-'''Moksha''' ([[Sanskrit]]: ''liberation'') or '''mukti''' ([[Sanskrit]]: ''release'') refers, in general, to liberation from the [[samsara|cycle]] of death and [[rebirth]]. In higher [[Hindu philosophy]], it is seen as a transcendance of phenomenal being, of any sense of consciousness of time, space and causation ([[karma]]). It is not seen as a [[soteriology|soteriological]] goal in the same salvific sense as, say, in a Judeo-Christian context, but signifies dissolution of the sense of "I", or ego, and the overall breakdown of ''nama-roopa'' (name-form). It is, in [[Hinduism]], viewed as analogous to [[nirvana]], though Buddhist thought tends to differ with even the [[Advaita Vedanta|Advaita Vedantist]] reading of liberation. [[Jainism]] also believes in [[moksha]].
+#REDIRECT [[Enlightenment (concept)#Moksha]]
-Hinduism, in support of the idea of moksha, posits the idea of [[atman]] and [[brahman]]. A common mistake is to view them, both spoken of as ''Self'', as a monist being of sorts, something possessing substances. In actuality, [[Hindu scripture]] like the [[Upanishads]] and [[Bhagavad Gita]], and especially the non-dual Hindu school of [[Advaita Vedanta]], say that the Self or Super-Soul is beyond being and non-being, beyond any sense of tangibility and comprehension. Moksha is seen as a final release from one's worldly conception of self, the loosening of the shackle of experiential duality and a re-establishment in one's own fundamental nature, though the nature is seen as ineffable and beyond sensation.
-* In Advaita, the concepts of moksha and Buddhist [[nirvana]] are not so disunited as to be incomparable. Indeed, there is much overlap in their views of consciousness and attainment of enlightenment. For Advaitists, the ultimate truth is not a singular Godhead, per se, but rather is oneness without form or being, something that essentially is without manifestation, and this, by many liberal Advaitists, is seen as complementing, rather than denying, the 'voidness' of Buddhism.
-* In dualist Hinduism, on the other hand, moksha is not quite analogous to nirvana in Buddhism. For Vaishnavs in particular, moksha means union with God. Buddhism, being an atheistic religion, does not focus on God as nirvana is a state of non-being.
-== Means to achieve Moksha ==
-There a four [[yoga]]s (unions) or [[marg]]s (paths) for the attainment of moksha. They are the ways of selfless work, of self-dissolving love, of absolute discernment, and of 'royal' meditative immersion. Different schools of [[Hinduism]] place varying emphasis on one path or other, some of the most famous being the [[Tantra|tantric]] and [[Yoga|Yogic]] practices developed in [[Hinduism]]. Today, the two major schools of thought are [[Advaita Vedanta]] and [[Bhakti]] branches.
-# Bhakti sees the Self as God, most often a personified monotheistic conception of [[Vishnu]], [[Shiva]] or [[Devi]] (the Mother Goddess). Unlike in Abrahamic traditions, this monotheism does not prevent a Hindu from worship of other aspects of God, beings or teachers, as they are all seen as rays from a single source. However, it is noteworthy to note that the Bhagavad Fita condemns worship of demigods as it does not lead to moksha. The concept is essentially of self-dissolution 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 [[karma]]s (good or bad, regardless) slough off, one's illusions about beings decay and 'truth' is soon known and lived.
-# [[Vedanta]] finds itself split three-fold, 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, it focused on intense meditation and moral realignment, its bedrock being the [[Upanishads]], [[Brahma Sutras]] and the teachings of its putative founder, [[Adi Shankaracharya]]. 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.
-[[Moksha]] in the sacred Hindu temple dance, as in the [[classical Indian dance]] too, is symbolized by Shiva raising his right leg, as if freeing himself from the gravitation of the material world.<br>
-==References==
-* Wikipedia (2004). [http://www.wikipedia.org/ Moksha]. Retrieved Oct. 16, 2004.
-[[Category:Hindu philosophical concepts]]