Explain the meaning of the term Moksha

ricky boy

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According to Hinduism, the term Moksha means getting freedom from the cycle of death and rebirth. Moksha is the unification of the soul with the ParamBrahman.
 

datta

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SALVATION



Salvation means simply liberation. Generally, devotees pray God for salvation. But, they don’t know from what they desire the salvation! The word salvation is a general word. When You specify the item from which You desire the salvation or liberation, the meaning of the word salvation changes from one item to other from which liberation is desired.



Generally, the desire of majority of people is to get liberation from the worldly miseries and tensions while the soul is alive in this world. This is the ‘Jiivanmukti’ or liberation from worldly miseries while alive. Several scholars suggest meditation in the name of Yoga to get such salvation. But, as soon as the meditation is over, again miseries are attacking and hence, this is not the remedy at the root level.



It is only a temporary first aid treatment for the wound caused by miseries. It is just like putting wet cloth to lower the temperature of the body caused by fever, which is due to infection from germs. The root level treatment is to kill the germs by using antibiotic medicines.



Similarly, You have to analyse to root cause of the misery, which is the punishment stipulated by the constitution of God for the sins done by the soul in the past births and present birth. These sins are done due to uncontrolled excessive fascinations to self and own family members. If the fascination to self and family is in controlled level, sins are certainly avoided.



The only way to reduce family fascinations is to develop more fascination to some other item and that item can be none other than God. The personality of God is also more attractive if all the details about God are thoroughly obtained from spiritual knowledge. The servant of God propagating spiritual knowledge in the world gets more and more digestion of it, which develops more and more fascination towards God.



The fascination towards family bonds is real due to practical sacrifice done to these in the service of these bonds. A real fascination to God can be identified when it weakens the other real fascination to self and family. The reality is proved by the practical service done to the family.



Such real fascination to the family can be cut only by another real fascination to God, which is the practical service to God. Reality of love lies in the practical sacrifice of service and sacrifice of fruit of work only. Hence, the servant of self and family gradually becomes the servant of God. Such diversion of fascination through service from family to God can alone control the sins so that the liberation from miseries while alive becomes possible.



As the sacrifice through service increases more and more, the climax of devotion appears for the servant of God. Then, he becomes fully engaged in the service of God so that there is no time and energy to think about doing a sin for the benefit of self and family.
In such case, there is no place for sin and misery in the life of the soul and this type of salvation has full proof from all sides. This is the salvation in Pravrutti attained through Nivrutti.



Another type of salvation from miseries is getting reformation of the soul and not doing any sin from today onwards so that God cancels all the pending punishments provided the reformation is real forever. This is getting salvation from miseries through Pravrutti itself. The fruit for this salvation and above said salvation is one and the same as far as salvation from miseries, while alive, is concerned.



But, in the former salvation a real advantage of having bond with God is achieved as a separate profit. In the latter salvation, avoiding loss by avoiding miseries is obtained. Of course, avoiding loss is also a type of profit only. But, the latter salvation is real substantial profit, which is achieved by the real devotee of God or the servant of God alone.



There was very good control of sins in the souls in ancient times since much concentration on the spiritual line was given. When I came as human incarnation called as Rama, there was no need for Me to exhibit miracles since every soul had natural control over sins. I simply exhibited the ideal behaviour of a human soul in this world and all the people respected it since they were following the same ideal behaviour.



When I came as Krishna, the ideal behaviour of human being is lost to some extent and attraction for miracles increased in souls, which were aspiring the help from God in cancelling the sins done by them. Today, the condition is worst since souls are only attracted to the miracles of God aspiring His help in getting success in doing sins due to over fascination to self and family! These ignorant people don’t understand that such unjust materialistic progress doesn’t give happiness to them or to their families. In addition, miseries have to be faced for the sins done.



As Rama, I left the kingdom and went to forests indicating that God alone is the king and the soul shouldn’t aspire for the position of God. When My left half (Shakti) asked My right half, the preacher (Shiva) for the path to cross this worldly ocean (taarakam), the preacher-half said that the path of Rama shall be followed, which is not to have aspiration for the kingship of God. Hanuman had miraculous powers, but, became the servant of Rama, who didn’t exhibit any miraculous power. This means that miracles are not necessary for theists, who must concentrate on the good qualities of God only.
 

datta

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Liberation


Liberation while associating with gross body and without it shall be analyzed carefully along with total liberation.



[Mukti means simply liberation. Jevanmukti means liberation from the bond of fascination to worldly bonds here while this gross body is alive in this life itself. This means that the worldly bonds exist, but, there is no fascination to these worldly bonds here, which is not liberation from these actual worldly bonds here. Videhamukti means the liberation of the soul from the gross body or sthula sharira (first body), which is burnt after death. Deha means that which is burnt by fire (dahyate iti dehah). Even after death, the soul is associated with energetic body, which cannot be burnt since the body itself is made of energy. This energy is in the form of nervous energy called as vaasanaa or sukshma sharira or subtle body, the second body.



Apart from nervous energy in the form of ideas, inert energy also exists as the minor component of the second body (manomayah praana shariranetaa - Veda). Major component of the subtle body is nervous energy (sukshmastu vaasanaamayah). The major component or sukshma (subtle) is a bundle of ideas (vaasanaas) that leads the minor component or inert energy called as Praanasharira. The awareness or nervous energy without ideas is called as causal body or Kaaranasharira, the third body, which is present in the ideas as the composing entity like gold in jewels. The cosmic inert energy having very subtle nature, called as cosmic energy (space) is the cause for the third causal body (awareness), which (space) is called as the root-causal body or Mahaakaarana Sharira, the fourth body.



Beyond this fourth body, only unimaginable God exists. All these four bodies come under the category of creation or imaginable domain. Hence, if the soul is liberated from the fascination of worldly bonds related to the first gross body here, such liberation is called as jeevanmukti or liberation from fascination of worldly bonds related to first gross body. The next videhamukti doesn’t mean liberation from worldly bonds since worldly bonds continue after the death also. Only the bonds related to this earth-world are liberated. The bonds related to upper energetic world (like bonds with associating departed souls) start and hence, we can never say that the worldly bonds (existing as surrounding atmosphere) are totally removed.



If the fascination to worldly bonds disappears here as well as there while the bonds still exist around the soul in detached way, it is called as vimukti as said in the Veda (Yavat na vimokshye…). In such case, the soul exists as pure awareness without fascination to this world and upper world. Even though both worlds exist surrounding the soul, such total liberation from entire fascination to both worlds is called as vimukti (total liberation from both worlds).



The maximum stage of salvation up to which this soul can reach is the soul existing as pure awareness or third body, even though it is externally associated with both worlds. The soul can never reach the state of fourth body or space beyond which only unimaginable God exists. If the soul reaches the fourth state or space, the soul itself disappears being the awareness. The fourth state or space is subtle inert energy (aakaasha) only, which is generated from the unimaginable God.



Hence, the soul even in its ultimate third state also (existing in association with first and second bodies in this world and upper world respectively) is without any fascination since it is filled fully with the fascination to God only and this state is called as vimukti or ultimate salvation by the Veda. In this state only, God merges with the soul to become incarnation, which is the monism of Shankara.



Shri Paramahamsa told that even sage Shuka is travelling still in the infinite space (Mahaashunya), which means that the soul or pure awareness can never reach the fourth state to become inert, which means that the soul is converted into a state of inert stone as extreme punishment! Even if the soul becomes inert subtle cosmic energy and a stone (since awareness can become inert energy, which can become matter), it can’t be converted into unimaginable God. Conversion of imaginable in to unimaginable or vice-versa is impossible (Avyaktam vyaktimaapannam- Gita). The unimaginable God also generated the inert cosmic energy by unimaginable power only and this is not modification or physical conversion.



Hence, the soul in the third state while remaining as pure awareness merging with unimaginable God is the ultimate salvation, which does not mean the disappearance of association with both worlds, but, only means disappearance of total fascination to both worlds, which indirectly gives the estimation of total fascination of the soul to God. Even the unimaginable God is always associated with His creation (both worlds) and its bonds and is entertained continuously with bliss due to absence of fascination to this creation and its bonds.



In such case, this petty soul imagining actual detachment from world and its bonds is foolish! Shankara described God as always liberated (Nityamuktasvabhaavam) and this means only that God is always liberated from the fascination to world and not actually liberated from the world and its bonds.]







- By Shri Datta Swami





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