moksh

is sandook ko: dekhein • samvaad •
hindu dharm par ek shreni ka bhaag
itihaas · devata
sampradaaya · aagam
vishvaas aur darshanashaastr
punarjanm · moksh
karm · pooja · maaya
darshan · dharm
vedaant ·yog
shaakaahaar · aayurved
yug · sanskaar
bhakti {{hindu darshan}}
granth
vedasanhita · vedaang
braahmanagranth · aaranyak
upanishd · shreemadbhagavadgeeta
raamaayan · mahaabhaarat
sootr · puraan
shikshaapatri · vachanaamrut
sambandhit vishay
daivi dharm ·
vishv mein hindu dharm
guru · mandir devasthaan
yagya · mantr
shabdakosh · hindu parv
vigrah
praveshadvaar: hindu dharm
hindu maapan pranaali

bhaarateeya darshan mein nashvarata ko du:kh ka kaaran maana gaya hai. sansaar aavaagaman, janm-maran aur nashvarata ka kendra hain. is avidyaakrut prapanch se mukti paana hi moksh hai. praaya: sabhi daarshanik pranaaliyon ne sansaar ke du:kh maya svabhaav ko sveekaar kiya hai aur isse mukt hone ke liye karmamaarg ya jnyaaanamaarg ka raasta apnaaya hai. moksh is tarah ke jeevan ki antim parinti hai. ise paarapaarthik moolya maankar jeevan ke param uddeshya ke roop mein sveekaar kiya gaya hai. moksh ko vastusatya ke roop mein sveekaar karna kathin hai. falat: sabhi pranaaliyon mein moksh ki kalpana praaya: aatmavaadi hai. antatogatva yeh ek vaiyaktik anubhooti hi siddh ho paata hai.

yadyapi vibhinn pranaaliyon ne apni-apni jnyaaanameemaansa ke anusaar moksh ki alag alag kalpana ki hai, tathaapi ajnyaaan, du:kh se mukt ho sakta hai. ise jeevanamukti kaheinge. kintu kuchh pranaaliyaaain, jinmein nyaaya, vaisheshik evam vishishtaadvait ullekhaneeya hain; jeevanamukti ki sambhaavana ko asveekaar karte hain. doosare roop ko "videhamukti" kehte hain. jiske sukh-du:kh ke bhaavon ka vinaash ho gaya ho, vah deh tyaagane ke baad aavaagaman ke chakr se sarvada ke liye mukt ho jaata hai. use nigrahavaadi maarg ka anusaran karna padta hai. upanishdon mein aanand ki sthiti ko hi moksh ki sthiti kaha gaya hai, kyonki aanand mein saare dvandvon ka vilay ho jaata hai. yeh advaitaanubhooti ki sthiti hai. isi jeevan mein ise anubhav kiya ja sakta hai. vedaant mein mumukshu ko shravan, manan evam nidhidhyaasan, ye teen prakaar ki maanasik kriyaaeain karni padti hain. is prakriya mein naanaatv, ka, jo avidyaakrut hai, vinaash hota hai aur aatma, jo brahmasvaroop hai, usaka saakshaatkaar hota hai. mumukshu "tatvamasi" se "ahanbrahyaasmi" ki or badhta hai. yahaaain aatmasaakshaatkaar ko ho moksh maana gaya hai. vedaant mein yeh sthiti jeevanamukti ki sthiti hai. mrutyooparaant vah brahm mein vileen ho jaata hai. ishvaravaad mein ishvar ka saannidhya hi moksh hai. anya doosare vaadon mein sansaar se mukti hi moksh hai. lokaayat mein moksh ko asveekaar kiya gaya hai.

bauddh darshan mein nirvaan ki kalpana moksh ke samaanaantar hi ki gayi hai. "nirvaan" shabd ka arth hai, bujh jaana. nirvaan shabd ki is vyutpatti ke mool arth ko lekar aalochakon ne nirvaan ke siddhaant ko nirrthak bana diya hai. unka maanana hai ki nirvaan ka arth hai sabhi maanaveeya bhaavanaaon ka bujh jaana, jo mrutyu ke saamaan hai. is prakaar ke arth dvaara nirvaan ke siddhaant ka upahaas banaane ki koshish ki hai. doosari baat hai ki aalochak 'nirvaan' aur 'parinirvaan' mein bhed karna bhi bhool gaye hain. "jab shareer ke mahaabhoot bikhr jaate hain, sabhi sanjnyaaaeain ruk jaati hain, sabhi vedanaaon ka naash ho jaata hai, sabhi prakaar ki pratikraya band ho jaati hai aur chetna jaati rahati hai, parinirvaan kahalaata hai. nirvaan ka kabhi bhi yeh arth naheen ho sakta. nirvaan ka arth hai apni bhaavanaaon par paryaapt sanyam rakhana, jisse aadmi dharm ke maarg par chalne ke yogya ban sake. tathaagat buddh ne yeh spasht kiya tha ki sadaacharanapoorn jeevan ka hi doosra naam nirvaan hai. nirvaan ka arth hai vaasanaaon se mukti. nirvaan praapti se sadaacharanapoorn jeevan jiya jaata hai. jeevan ka lakshya nirvaan hi hai. nirvaan hi dhyeya hai. nirvaan maadhyam maarg hai. nirvaan aashtaagik-maarg ke atirikt kuchh naheen hai. bauddh darshan mein bhi bandhan ka kaaran trushna, vitrushna tatha avidya ko maana gaya hai. jab aadmi in bandhanon se mukt ho jaata hai to vah nirvaan praapt karna jan jaata hai aur uske liye nirvaan-path khul jaata hai. iske liye ashtaangik maarg ki vyavastha ki gayi hai. ve is prakaar hain: samyag drushti, samyag sankalp, samyag vachan, samyag karm, samyag jeevika, samyag prayatn, samyag smruti aur samyag samaadhi. inmein se pratham do gyaan, madhya ke teen sheel evam antim teen samaadhi ke antargat aate hain. is maarg ka anusaran karne par trushna ka nirodh hota hai, trushna ke nirodh se sangrah pravruti ka nirodh hota hai. is prakaar ki mukti jeevan mein bhi sambhav hai, kintu mrutyooparaant nirvaan ka kya svaroop hoga, ise nishedhaatmak roop se batalaaya gaya hai. ek prakaar se vah shalnaya ke samaan hai. jain darshan mein jeev aur ajeev ka sabandh karm ke maadhyam se sthaapit hota hai. karm ke maadhyam se jeev ko ajeev ya jad se baindh jaana hi bandhan hai. is prakriya ka aasraav shabd se vyakt karte hain. aasraav ka nirodh hone par hi jeev ajeev se mukt ho sakta hai. iske liye trividh sanyam ki vyavastha ki gayi hai. samyag darshan (shraddha), samyag gyaan aur samyag charitra ka paalan karte hue moksh ki praapti hoti hai. in "trirtnon" ke paalan se aasraav nirooddh hota hai. mukt hone ke kram mein do sthitiyaaain aati hain. pehle naveen karmon ka pravaah niruddh hota hai, ise "sanvar" kehte hain. doori avastha mein poorv janmon ke sanchit karmon ka bhi vinaash ho jaata hai. ise "nirjara" kehte hain. iske baad ki hi sthiti moksh kahalaati hai. yeh jeevanamukti ki sthiti hai, lekin videhamukti ke baad jain kisi ishvar ya brahm ki satta ko sveekaar naheen karte. fir bhi yeh spasht roop se paaramaarthik svaroop maana gaya hai. videhamukti ki avastha mein "ke val gyaan" ki upalabdhi ho jaati hai. aisi sthiti mein aatma sarvaangeen sampoorn hoti hai. anant gyaan, anant shaanti evam anant aishvarya use sahaj hi praapt ho jaate hain.

nyaaya vaishoshik moksh ki kalpana bhinn prakaar se karte hain. ve moksh ki sthiti ko aanandamaya naheen maanate. kyonki du:kh aur sukh donon aatma ke vishesh gun hain, isaliye donon satya hain. nyaaya vaisheshik abhaav ko bhi ek padaarth maanate hain. iseeliye donon satya hain. nyaaya vaisheshik abhaav ko bhi ek padaarth maanate hain. iseelaye du:kh ke abhaav ka arth aanand ka hona, naheen hai. mukti ka arth hai "apavarg", du:kh sukh donon se pare hona. ye donon aatma ke moolabhoot gun naheen hain. isaliye moksh ki sthiti mein aatma donon se mukt ho jaati hai. du:kh se mukti paane ke pehle hamein sukh ki aasha hi chhod deni chaahiye. kyonki du:kh ant tak hamaara peechha naheen chhodta, lekin ham usaka atikraman kar sakte hain. yeh avastha sukh du:kh ke pare hone se praapt hoti hai. aisa vyakti dehatyaag ke pashchaat videhamukti ko praapt kar leta hai. is avastha mein aatma apne vishesh gunon se pare ho jaata hai. ek tarah se vah sanvedanaheen aur ichhaashoonya ho jaata hai usamein pun: chaitanya pravisht hoga hi naheen. jeevanamukti is sanpradaaya mein asveekaar ki gayi hai. fir vah achhe karmo ka sanpaadan karte hue, "divya vibhooti" pad ko praapt kar sakta hai. kintu aatma ke vishesh gun bane raheingein. ismein bhi yog, dhyaan aur kramik abhyaas ke kathor sanyamon ka paalan karna padta hai.

saankhya yog mein "kaivalya" ko jeevan ka param lakshya maana gaya hai. yeh moksh ke samaan hi hai. yeh jisse mukt hota hai, uvase prakruti aur jo mukt hota hai, use puroosh svaroop se hi asang hai. kaivalya usaka svabhaav hai. prakruti ke sansarg mein aane par vah apne svaroop ko bhool jaata hai. vah ahamabooddhi ke aa jaane par sansaar ko satya maan leta hai. sansaar ke prati anaasakti bhaav utpann karne ke liye muumuksh ko kathor tap, niyam evam sanyam ka paalan karna padta hai. is kathor saadhana ke aath ang hain, yam, niyam, aasan, praanaayaam, pratyaahaar, dhaarana, dhyaan aur samaadhi. is saadhana ke maadhyam se va ahanbhaav se mukt hota hai. yahaaain mukt hone ka arth kisi anya satta, ishvar ya brahm se sanyog naheen hai, balki moksh yahaaain viyog ki sthiti hai. pravruti se mukt hokar, paramashaanti ka manan karta hua puroosh apni asafalata ko praapt kar leta hai. is avastha mein saadhak jeevan mukt ho jaata hai. prakruti se apni bhinnata ko samajhte hue vah rog dvesh ityaadi se prabhaavit naheen hoga. deh tyaagane ke baad vah videh mukt ho jaaega. saandhya ishvar mein vishvaas naheen karta, lekin yog ishvar pranidhaan ya bhakti ko bhi moksh ka saadhan maanata hai. kintu yeh shraddhaalu athva ajnyaaaniyon ke liye sveekrut kiya gaya hai, jo kathor yogaagon ka abhyaas karne mein aksham hain.

poorvameemaansa mein karm ko sarvaadhik mahatva diya gaya hai. isalaye jeevan mein du:kh se mukti aur sukh ki praapti ki ichha karanevaala dhaarmik karm kare. ye dhaarmik karm, yagya, daan, ityaadi karne se svargaadi ki praapti haati hai. ek tarah se moksh kar isse koi sambandh naheen hai.

advait vedaant mein moksh ki kalpana upanishdon ke aadhaar par ki gayi hai. vedaant mein karm athva bhakti ki pradhaanata na dekar gyaan ko pradhaanata di gayi hai. yadyapi mumukshu ko kuchh nishchit anushaasanon ka paalan karna padta hai. iske anantar advaitavaadi shiksha par dhyaan ekaagr kiya jaata hai. aatma ko brahmasvaroop maana gaya hai. "aham brahmaasmi" ka gyaan hona hota hai. yahi moksh hai. tab aatma sat, chit, aanand se poorn ho jaata hai. aachaarya shankar is siddhaant ke pradhaan vyaakhyaata hain.

vishishtaadvait mein gyaan ki apeksha bhakti ko pradhaan maana gaya hai. bhakti ke maadhyam se Narayan ka saannidhya praapt hota hai.

Narayan ke sanrakshan mein hi poornamukti aur aanand ki praapti hoti hai. yeh saannidhya do saadhanon se praapt kiya ja sakta hai. kramash: ise bhakti aur prapatti kehte hain. prapatti ka arth hai ishvar ki krupa par purn vishvaas karke aatmasamarpan karna. isse sahaj hi moksh laabh hota hai. raamaanuj ne bhakti ke antargat karmayog evam jnyaaanayog ko bhi gaun mahatva diya hai. bhaktiyog mein ishvar ka nirantar chintan anivaarya batalaaya gaya hai. is chintan ka roop premamaya bhi ho sakta hai. kintu iske maadhyam se mumukshu ishvar ki or unmukh hota hai, use ishvar ki pratyaakshaanubhooti naheen hoti. iseeliye raamaanuj jeevanamukti ko naheen maanate. vah to videhamukti ke baad Narayan ke lok mein hi sainbhav hai. prapati aur bhakti ke maadhyam se hi ishvarakrupa ke falasvaroop mukti sambhav hai. madhvaachaarya bhi moksh ke liye bhakti ko saadhan maanate hain. isi bhakti ke kaaran jeev ko ishvar ka prasaad praapt hota hai aur vah moksh praapt kar leta hai.

• moksh (jain dharm)
• kaivalya