Moksha, also called Moksa in Hindi, also spelled Mukti, in Indian philosophy and religion, is liberation from the cycle of death and rebirth (samsara). Derived from the Sanskrit word muka (“to set free”), the word moksha literally means liberation from the world. This concept of liberation or liberation is shared by a wide spectrum of religious traditions, including Hinduism, Buddhism, and Jainism.
In the middle of the first millennium BCE, new religious movements spread along the Ganges river valley in India, promoting the view that human life is a state of bondage to a recurring process of rebirth. These movements inspired the eventual development of the major religions of Buddhism, Jainism and (during later centuries) Hinduism. These and many other religious traditions offered different concepts of separating the paths of bondage and salvation. Some, such as Jainism, eschewed a permanent self, while others, such as Buddhism, denied the existence of a permanent self.
Some Indian traditions also place greater emphasis on concrete, moral action within the world on their own paths to liberation. Bhakti religions such as Vaishnavism, for example, present love and service to God as a sure way of salvation. Others emphasize the attainment of mystical awareness. Some forms of Buddhism and the monistic theology of Hinduism—e.g., Advaita (non-dualistic) Vedanta—consider both the earthly world and the human entanglement within it as a web of illusion, through both meditative techniques and realization. Mental training is required. Liberation Insight. In this case, the path to freedom from bondage is not a real transition, but an epistemological transformation that allows one to see the real reality behind the fog of ignorance.
Some traditions present a plurality of Indian religions as different paths to salvation. More often, however, a tradition will perceive its competitors as inferior and less effective paths, which must eventually be complemented with their own.
Is death salvation?
Most people believe that salvation comes after death. But if death is the only salvation, then everyone gets it. Then what is the need of performing Istne rituals for this? But in reality death is not salvation. Moksha is actually connected with the desires of man. When a person renounces his lusts and worldly desires while living and engages in devotional service only and gets freedom from all his cravings, that is his salvation.
There is no need for any rituals or worship for salvation, it can be achieved without any external pomp. Only by giving up all your immoral desires to human beings, you can attain salvation by putting yourself in the service of society and other human beings. Every act done with selflessness brings a man closer to salvation. As long as there is craving and lust in the heart, salvation cannot be attained.
how to get salvation
Different ways of attainment of salvation have been given in different religions. All Hindus believe in ultimate liberation (moksha) but disagree about the path to salvation. The Bhagavad Gita presents three paths to salvation. The primary principle of each path is the same: not the actions themselves that produce karma and thus attachment but the desire for the result. The three ways of salvation are (1) karma-marga (path of duty) or ritualistic and fair discharge of social obligations; (2) Jnana-marga (the path of knowledge) which is the use of meditation with concentration before a long and systematic ethical and contemplative training through yoga to gain insight into one’s identity with Brahman and (3) Bhakti- Marga (the path of devotion), the observance of a personal God. Different types of people find any one of these three to suit their karma.
Only a few Hindus such as monks or those devoted to the service of God seek salvation. But it is the goal that is relevant to all Hindus. Hierarchical values and social institutions are determined by salvation, as are religious doctrines and practices. The basic aim of Indian philosophy is to understand what one must do and achieve through direct experience in order to escape from samsara (bandha) and become spiritually free.
Every day a Hindu performs social and religious duties according to the traditional rules of conduct according to caste, family and profession. These constitute one’s dharma (laws and duties) of one’s fundamental balance in the universe, nature and society. Sanatana (traditional) dharma – the Hindu word to denote their religion – is how Indians do their religious practices.
This traditional religion is theoretically applicable to all Hindus. Going back to the olden days, when the ideal caste according to one’s profession existed, there were specific religions for each caste. Brahmins were priests, Kshatriyas were warriors and kings, Vaishyas were merchants and generals and Shudras were in service. These four categories are further divided into hundreds of castes (castes) that are appropriate for each religion. Hence Hinduism is traditionally understood as a way of life and the idea is steeped in heritage. It has been distorted over the centuries due to foreign rule, but in practice, it shows the right way to apply methods that will ensure physical and spiritual well-being both in this life and in the afterlife.