What is Moksha in Hinduism

Hindus believe that the soul passes through a cycle of successive lives (samsara) and its next incarnation is always dependent on how the previous life was lived (karma). In a lifetime people build up karma, both good and bad, based on their actions within that lifetime. This karma affects their future lives and existences. People must take responsibility for their actions either within this life time or the next.

Death is a key part of this cycle and is treated with specific importance. Death is the last samsara (cycle of life) referred to as the ‘last sacrifice’. Moksha is the end of the death and rebirth cycle and is classed as the fourth and ultimate artha (goal). It is the transcendence of all arthas. It is achieved by overcoming ignorance and desires. It is a paradox in the sense that overcoming desires also includes overcoming the desire for moksha itself. It can be achieved both in this life and after death.

What happens after death?

It is preferable for a Hindu to die at home. Traditionally a candle is lit by the head of the deceased. The body is then placed in the entranceway of the house with the head facing south. The body is bathed, anointed with sandalwood, shaved (if male) and wrapped in cloth. It is preferable for cremation to take place on the day of death. The body is then carried to the funeral pyre by the male relatives and prayers are said to Yama, the god of death. Sometimes the name of God (Ram) is chanted. While doing this the pyre is circled three times anti-clockwise. This is usually done by the male relatives of the family, lead by the chief mourner. On the funeral pyre the feet of the body are positioned pointing south in the direction of the realm of Yama and the head positioned north towards the realm of Kubera, the god of wealth. Traditionally it is the chief mourner who sets light to the pyre. This is done by accepting flaming kusha twigs from the Doms’ who are part of the Untouchable Hindu caste responsible for tending to funeral pyres. The body is now an offering to Agni, the god of fire. After cremation the ashes are collected and usually scattered in water. The River Ganges is considered the most sacred place to scatter ashes. Similarly, Benares (the home of Siva, Lord of destruction) is a preferred place of death because it takes the pollution out of death and makes it a positive event. Anyone who dies here breaks the cycle of life and achieves moksha (enlightenment or release). It is important to remember that Hinduism is not only a religion but also a cultural way of life. Some practices and beliefs may not be common to all Hindus as regional differences. In Hindu traditions, moksha is a central concept and the utmost aim to be attained through three paths during human life; these three paths are dharma (virtuous, proper, moral life), artha or material prosperity, income security, means of life, and kama or pleasure, sensuality. Moksha is derived from the root , muc, which means free, let go, release, liberate. In Vedas and early Upanishads, the word , mucyate appears, which means to be set free or release, such as of a horse from its harness.

Eschatological sense: Moksha is a concept associated with samsara (birth-rebirth cycle). Samsara originated with religious movements in the first millennium BCE. These movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each life subject to injury, disease and aging, was seen as a cycle of suffering. By release from this cycle, the suffering involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti and other terms in various Indian religious traditions. Ethological ideas evolved in Hinduism. In earliest Vedic literature, heaven and hell sufficed soteriological curiosities. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each person’s punya (merit, good deeds) or pap (demerit, sin) as human beings affected their afterlife. This question led to the conception of an afterlife where the person stayed in heaven or hell, in proportion to their merit or demerit, then returned to earth and were reborn, the cycle continuing indefinitely. The rebirth idea ultimately flowered into the ideas of samsara, or transmigration – where one’s balance sheet of karma determined one’s rebirth. Along with this idea of samsara, the ancient scholars developed the concept of moksha, as a state that released a person from the samsara cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests that everything comes from self-knowledge and consciousness of oneness of supreme soul.

Epistemological and psychological senses: Scholars provide various explanations of the meaning of moksha in epistemological and psychological senses. For example, Deutsche sees moksha as transcendental consciousness, the perfect state of being, of self-realization, of freedom and of “realizing the whole universe as the Self”.

Moksha in Hinduism, implies a setting-free of hitherto fettered faculties, a removing of obstacles to an unrestricted life, permitting a person to be more truly a person in the full sense; the concept presumes an unused human potential of creativity, compassion and understanding which had been blocked and shut out. Moksha is more than liberation from a life-rebirth cycle of suffering (samsara); the Vedantic school separates this into two: jivanmukti (liberation in this life) and videhamukti (liberation after death). Moksha in this life includes psychological liberation from adhyasa (fears besetting one’s life) and avidya (ignorance or anything that is not true knowledge).

Hinduism: In its historical development, the concept of moksha appears in three forms: Vedic, yogic and bhakti. In the Vedic period, moksha was ritualistic. Moksha was claimed to result from properly completed rituals such as those before Agni – the fire deity. The significance of these rituals was to reproduce and recite the cosmic creation event described in the Vedas; the description of knowledge on different levels – adhilokam, adhibhutam, adhiyajnam, adhyatmam – helped the individual transcend to moksha. Knowledge was the means, the ritual its application. By the middle to late Upanishadic period, the emphasis shifted to knowledge, and ritual activities were considered irrelevant to the attainment of moksha. Yogic moksha replaced Vedic rituals with personal development and meditation, with hierarchical creation of the ultimate knowledge in self as the path to moksha. Yogic moksha principles were accepted in many other schools of Hinduism, albeit with differences. Balinese Hinduism incorporates moksha as one of five tattwas. The other four are: brahman (the one supreme god head, not to be confused with Brahmin), atma (soul or spirit), karma (actions and reciprocity, causality), samsara (principle of rebirth, reincarnation). Moksha, in Balinese Hindu belief, is the possibility of unity with the divine; it is sometimes referred to as nirvana. Among the Samkhya, Yoga and Vedanta schools of Hinduism, liberation and freedom reached within one’s life is referred to as jivanmukti, and the individual who has experienced this state is called jivanmukta (self-realized person). Dozens of Upanishads, including those from middle Upanishadic period, mention liberation, jivanmukti.

Some contrast jivanmukti with videhamukti (moksha from samsara after death). Jivanmukti is a state that transforms the nature, attributes and behaviors of an individual, claim these ancient texts of Hindu philosophy. Ancient literature of different schools of Hinduism sometimes use different phrases for moksha. For. Modern literature additionally uses the Buddhist term nirvana interchangeably with moksha of Hinduism. There is difference between these ideas, as explained elsewhere in this article, but they are all soteriological concepts of various Indian religious traditions. The six major orthodox schools of Hinduism have had a historic debate, and disagree over whether moksha can be achieved in this life, or only after this life. Many of the 108 Upanishads discuss amongst other things moksha. These discussions show the differences between the schools of Hinduism, a lack of consensus, with a few attempting to conflate the contrasting perspectives between various schools. Yoga, in Hinduism is widely classified into four spiritual approaches. The first marga Jana Yoga, the way of knowledge, semarga marga is Bhakti Yoga, the way of loving devotion to God. The third marga is karma Yoga, the way of works. The fourth marga is Raja Yoga, the way of contemplation and meditation. These margas are part of different schools in Hinduism, and their definition and methods to moksha. For example, the Advaita Vedanta school relies on Janna Yoga in its teachings of moksha.

You may have heard people talk about karma and the idea that people’s choices will come back to affect them one way or another in the future. The Hindu concept of karma is similar to the popular use, but a person’s responsibility for her/his actions, good or bad, is dealt with in the next life, not the current one.

Sri Eswaran