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| bn = মোক্ষ | | bn = মোক্ষ | ||
| bn-Latn = mokkho | | bn-Latn = mokkho | ||
| as = মোক্ষ | |||
| as-Latn = mokkho | |||
| gu = મોક્ષ | | gu = મોક્ષ | ||
| gu-Latn = mōkṣa | | gu-Latn = mōkṣa | ||
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| pa-Latn = mōkaśa | | pa-Latn = mōkaśa | ||
| or = ମୋକ୍ଷ | | or = ମୋକ୍ଷ | ||
| or-Latn = | | or-Latn = mokṣa | ||
| ta = வீடுபேறு | | ta = வீடுபேறு | ||
| ta-Latn = vīdupēru | | ta-Latn = vīdupēru | ||
| te = మోక్షము | | te = మోక్షము | ||
| te-Latn = mokshamu | | te-Latn = mokshamu | ||
| mr = मोक्ष | |||
| mr-Latn = moksh | |||
}} | }} | ||
{{Hinduism}} | {{Hinduism}} | ||
[[File:Siddha Shila.svg|thumb|250px|A depiction of [[Nirvana|liberated souls]] at ''moksha''.]] | [[File:Siddha Shila.svg|thumb|250px|A depiction of [[Nirvana|liberated souls]] at ''moksha''.]] | ||
'''''Moksha''''' ({{IPAc-en|ˈ|m|əʊ|k|ʃ|ə}}; {{lang-sa|मोक्ष}}, ''{{IAST|mokṣa}} | '''''Moksha''''' ({{IPAc-en|ˈ|m|əʊ|k|ʃ|ə}}; {{lang-sa|मोक्ष}}, ''{{IAST|mokṣa}}''), also called '''''vimoksha''''', '''''vimukti''''' and '''''mukti''''',<ref>{{Cite web |url=http://www.sgilibrary.org/search_dict.php?id=2602 |title=''The Soka Gakkai Dictionary of Buddhism'', ''vimoksha'' |access-date=17 February 2014 |archive-url=https://web.archive.org/web/20140222011614/http://www.sgilibrary.org/search_dict.php?id=2602 |archive-date=22 February 2014 |url-status=dead |df=dmy-all }}</ref> is a term in [[Hinduism]], [[Buddhism]], [[Jainism]] and [[Sikhism]] for various forms of emancipation, enlightenment, liberation, and release.<ref>John Bowker, The Oxford Dictionary of World Religions, Oxford University Press, {{ISBN|978-0192139658}}, p. 650</ref> It refers to freedom from ''[[dukkha]]'', the cycle of death and [[Reincarnation|rebirth]] ''[[saṃsāra|(saṃsāra]])'',{{sfn|Sharma|2000|p=113}}<ref>{{Cite web |title=moksha {{!}} Indian religion {{!}} Britannica |url=https://www.britannica.com/topic/moksha-Indian-religion |access-date=2022-04-09 |website=www.britannica.com |language=en}}</ref> by knowledge of the true self (''[[Ātman (Hinduism)|Atman]]''-''[[jnana]]''),<ref>See: | ||
* E. Deutsch, The self in Advaita Vedanta, in Roy Perrett (Editor), Indian philosophy: metaphysics, Volume 3, {{ISBN|0-8153-3608-X}}, Taylor and Francis, pp 343-360; | * E. Deutsch, The self in Advaita Vedanta, in Roy Perrett (Editor), Indian philosophy: metaphysics, Volume 3, {{ISBN|0-8153-3608-X}}, Taylor and Francis, pp 343-360; | ||
* T. Chatterjee (2003), Knowledge and Freedom in Indian Philosophy, {{ISBN|978-0739106921}}, pp 89-102; Quote - "Moksa means freedom"; "Moksa is founded on atmajnana, which is the knowledge of the self."; | * T. Chatterjee (2003), Knowledge and Freedom in Indian Philosophy, {{ISBN|978-0739106921}}, pp 89-102; Quote - "Moksa means freedom"; "Moksa is founded on atmajnana, which is the knowledge of the self."; | ||
* Jorge Ferrer, Transpersonal knowledge, in Transpersonal Knowing: Exploring the Horizon of Consciousness (editors: Hart et al.), {{ISBN|978-0791446157}}, State University of New York Press, Chapter 11</ref> | * Jorge Ferrer, Transpersonal knowledge, in Transpersonal Knowing: Exploring the Horizon of Consciousness (editors: Hart et al.), {{ISBN|978-0791446157}}, State University of New York Press, Chapter 11</ref> that is, the lack of a permanent essence and the release from craving and clinging to passions and the mundane mind. | ||
In Hindu traditions, ''moksha'' is a central concept<ref>John Tomer (2002), Human well-being: a new approach based on overall and ordinary functionings, Review of Social Economy, 60(1), pp 23-45; Quote - "The ultimate aim of Hindus is self-liberation or self-realization (moksha)."</ref> and the utmost aim of human life; the other three aims being ''[[dharma]]'' (virtuous, proper, moral life), ''[[artha]]'' (material prosperity, income security, means of life), and ''[[kama]]'' (pleasure, sensuality, emotional fulfillment).<ref>See: | In Hindu traditions, ''moksha'' is a central concept<ref>John Tomer (2002), Human well-being: a new approach based on overall and ordinary functionings, Review of Social Economy, 60(1), pp 23-45; Quote - "The ultimate aim of Hindus is self-liberation or self-realization (moksha)."</ref> and the utmost aim of human life; the other three aims being ''[[dharma]]'' (virtuous, proper, moral life), ''[[artha]]'' (material prosperity, income security, means of life), and ''[[kama]]'' (pleasure, sensuality, emotional fulfillment).<ref>See: | ||
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=== Eschatological sense === | === Eschatological sense === | ||
''Moksha'' is a concept associated with ''saṃsāra'' (birth-rebirth cycle). ''Samsara'' originated with religious movements in the first millennium BCE.<ref group=web name="Brittanica"/> 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.<ref>R.C. Mishra, Moksha and the Hindu Worldview, Psychology & Developing Societies, Vol. 25, Issue 1, pp 23, 27</ref> | ''Moksha'' is a concept associated with ''saṃsāra'' (birth-rebirth cycle). ''Samsara'' originated with religious movements in the first millennium BCE.<ref group=web name="Brittanica"/> 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.<ref>R.C. Mishra, Moksha and the Hindu Worldview, [[Psychology & Developing Societies]], Vol. 25, Issue 1, pp 23, 27</ref> | ||
[[Eschatology|Eschatological]] ideas evolved in Hinduism.<ref>N. Ross Reat (1990), The Origins of Indian Psychology, {{ISBN|0-89581-924-4}}, Asian Humanities Press, Chapter 2</ref> In earliest Vedic literature, heaven and hell sufficed [[soteriology|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 (Hinduism)|puṇya]]'' (merit, good deeds) or ''pāp'' (demerit, sin) as human beings affected their afterlife.<ref>See: | [[Eschatology|Eschatological]] ideas evolved in Hinduism.<ref>N. Ross Reat (1990), The Origins of Indian Psychology, {{ISBN|0-89581-924-4}}, Asian Humanities Press, Chapter 2</ref> In earliest Vedic literature, heaven and hell sufficed [[soteriology|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 (Hinduism)|puṇya]]'' (merit, good deeds) or ''pāp'' (demerit, sin) as human beings affected their afterlife.<ref>See: | ||
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| image2 = SwansCygnus olor edit2.jpg | | image2 = SwansCygnus olor edit2.jpg | ||
| width2 = 229 | | width2 = 229 | ||
| image1 = | | image1 = | ||
| width1 = 94 | | width1 = 94 | ||
}} | }} | ||