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Moksha (/ ˈ m oʊ k ʃ ə /; [1] Sanskrit: मोक्ष, mokṣa), also called vimoksha, vimukti, and mukti, [2] is a term in Jainism, Buddhism, Hinduism, and Sikhism for various forms of emancipation, liberation, nirvana, or release. [3] In its soteriological and eschatological senses, it refers to freedom from saṃsāra, the cycle of ...
Videha mukti (Sanskrit: विदेहमुक्ति), "liberation after death," or literally 'liberation through release from the body', is a concept found in ...
[18] [19] Some contrast jīvanmukti with videhamukti (moksha from samsāra after death). [20] Jīvanmukti is a state that transforms the nature, attributes and behaviors of an individual, claim these ancient texts of Hindu philosophy. For example, according to Nāradaparivrājaka Upanishad, the enlightened individual shows attributes such as: [21]
It is the isolation of purusha from prakṛti, and liberation from rebirth, i.e., moksha. Kaivalya-mukti is described in some Upanishads, such as the Muktika and Kaivalya Upanishads, as the most superior form of moksha, which can grant liberation both within this life (as in jīvanmukti), and after death (as in videhamukti). [1]
The liberation from Saṃsāra developed as an ultimate goal and soteriological value in the Indian culture, and called by different terms such as nirvana, moksha, mukti and kaivalya. This basic scheme underlies Hinduism, Jainism and Buddhism, where "the ultimate aim is the timeless state of moksa , or, as the Buddhists first seem to have ...
Hanuman inquires about the different kinds of "liberation" (or mukti, hence the name of the Upanishad), to which Rama answers, "The only real type [of liberation] is Kaivalya." [9] The list of 108 Upanishads is introduced in verses 26-29: [9] But by what means does one attain the Kaivalya kind of Moksha?
Mukti (Devanagari: मुक्ति) is the concept of spiritual liberation (Moksha or Nirvana) in Indian religions, including jivan mukti, para mukti. Mukti may also refer to: Film
Wherein, moksha is defined as liberation from samsara and going to Vaikuntha to serve Narayana in a spiritual body. This is a distinguishing feature of this school of philosophy, as both Adi Shankara's advaita and Anandatirtha's dvaita accept bhakti for two different concepts of moksha. Ramanuja has supported this opinion with various citations ...