moksha
And, collected., w., units. moksha, -i, m. and f. The ethnic group is Mordovians, constituting the indigenous population of the southern and western part of Mordovia.
unism. Relating to moksha, their language, national character, way of life, culture, as well as the territory of their residence, its internal structure; such as that of Moksha.
adj. also Moksha, -aya, -oe (to 1 meaning).
New explanatory dictionary of the Russian language, T. F. Efremova.
Encyclopedic Dictionary, 1998
moksha
MOKSHA (Sanskrit) one of the central concepts of Indian philosophy and the religion of Hinduism, the highest goal of human aspirations, the state of “liberation” from the disasters of empirical existence with its endless reincarnations (samsara), etc.
moksha
a river in the European part of the Russian Federation, the right tributary of the Oka. 656 km, basin area 51 thousand km2. Average water flow 184 m3/s. Splavnaya. Navigable 156 km from the mouth. In the bass. Moksha - Mordovian Nature Reserve.
moksha
ethnographic group of Mordovians. The language is Moksha.
Moksha (river)
Followers of Advaita understand moksha as the individual’s awareness of his identity with Brahman, which is bliss (ananda). For them, moksha is the highest perfection on the path of yoga and is characterized by the absence of desires - the conditioned consciousness of “nama-rupa” has already dissolved and the eternal nature of the jiva, free from identification with the forms of this material world of maya, has appeared. Liberation is achieved through the cessation of all desires, a state which is also known as nirvana, although the Buddhist interpretation of liberation is somewhat different from that given by followers of Advaita Vedanta.
Moksha
Moksha:
- Moksha is a philosophical concept in Hinduism and Jainism.
- Moksha is a river in the European part of Russia, the right tributary of the Oka.
- Moksha is a Finno-Ugric people in Russia.
- Moksha is a village in the Torbeevsky district of Mordovia.
- Moksha is a village in the Bolsheglunitsky district of the Samara region.
- Moksha is a village in the Atninsky district of Tatarstan.
- Moksha is a literary, artistic and socio-political magazine in the Moksha language.
Moksha (magazine)
Moksha- literary, artistic and socio-political magazine in Mordovian - Moksha language. Published once a month. Circulation 1500 copies. Founded in 1928. The appearance of many famous works of Mordovian literature, such as the novels “Keli Moksha” by Timofey Kirdyashkin, the stories of Vasily Rodin, poems and poems by Zakhar Dorofeev, Mikhail Bezborodov and many others, were preceded by their publication in the magazine “Moksha”.
The magazine "Moksha" was awarded the Order of the Badge of Honor.
Address: 430000, Saransk, st. Sovetskaya, 22, tel. 17-06-38. Subscription index 73250
Examples of the use of the word moksha in literature.
In Hinduism, this is the name given to the four goals of human life: dharma - duty, artha - acquisition, kama - pleasure and moksha- liberation.
He had no doubt how the siege would end, although his army was not as large as that of his brother, moksha Flesh Eater, left in the Deadly Abyss.
However, you may have noticed that Thoraya and moksha do not approach the stone.
Should this power be in the hands of Toraya or moksha, they would surely rebel against him.
Concept moksha, that is, salvation, becomes a purely negative concept.
Break free from the clutches of life, free yourself from the string of incarnations and thereby achieve Moksha it is possible even before the death of the body, the Brahmins taught.
Hand Moksha, inviting Izvek to the table, described a circle in the air and stopped at the jug.
He drank slowly, glancing first at the motionless Izvek, then at Moksha, who had already started his second mug.
Moksha, not trusting anyone with such a complex task, he immediately grabbed the pole and, without breathing, moved the cauldron onto the grass.
MOKSHA
MOKSHA
(Sanskrit moksa - liberation, deliverance) - main ind. “practical philosophy”, the highest of the goals of human existence, meaning the deliverance of the individual from all suffering, future reincarnations (samsara) and the mechanisms of action of the “law of karma”, including not only the “ripened” and “ripening” seeds of past actions, but also their latent potencies "fruiting" The concept of "M." dates back to the ancient Upanishads, develops in the Bhagavad Gita and a number of other sections of the Mahabharata, and is thoroughly developed by Brahmanistic and Jain philosophy. schools that debated the definition of its nature, the possibility of acquiring it during the life of an adept, as well as the means of its implementation (in Buddhism, the main correlate of M. -). In the movements of Vaishnavism, Shaivism and Shaktism, the achievement of M. is conceived through the mastery of practices (cult and yogic) that realize the adept with the deity.
Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .
MOKSHA
(Sanskrit - liberation), V ind. religious-philos. liberation as the highest. The concept of M. is widely used in Hinduism and Buddhism. The doctrine of M. is formed already in the Upanishads: overcoming an individual’s dependence on the world and involvement in the circle of births and deaths is achieved subject to the knowledge of the identity of the “I,” atman, with the pure reality of existence—brahman. “As rivers flow and disappear into the sea, losing their form, so the knower, freed from name and form, ascends to the divine purusha.” (“Mundaka-unanishada” III 2, 8). The highest bliss is associated with liberation (ananda), joy, expansion of the soul, complete unity with the creator and creation, and the creator and the creature themselves become indistinguishable. Those who have achieved M. are freed from desires, fully comprehend at-man and “penetrate everything”; “I” is inseparable from God and from the object.
According to the teachings of Vedanta, M. can be achieved during life, when it is connected with the body, but no longer depends on it in the sense that it never identifies itself with it and is not attached to the created world, although it still continues to appear to the soul . This is the teaching of liberation during life (jivanmuk-ti) Vedanta shared along with Samkhya, Buddhism and Jainism. As soon as, having realized his unity with the eternal and one Brahman, he reaches M., he comes out from under the law of karma, the chain of births and deaths, and appears as a being who has overcome avidya and the illusions associated with it. M. is not associated with the destruction of the “I”, but with the acquisition of one’s true “I”, with the realization of its infinity. According to Shankara, M. is so superior to all experience that it cannot be described in terms of our knowledge and. usually characterized through negation. definitions (state of sarvatmabhava, letters“everything-I-would-be” - absence k.-l. forms and qualities). The soul leaves the wheel of samsara, achieves insight, loses desires and aspirations (at the level of veneration of saguna-brahman, or isvara, a person can still strive for the highest world of brahman - brahmaloka, but having reached M., he becomes higher than this aspiration). According to Ramanuja, M. is associated with the liberation of the “I” from restrictions: after exhausting karma and getting rid of physical. body comes into union with God (Ramanuja does not accept the doctrine of liberation during his lifetime). Theistic The Bhagavad Gita connects M. with immediacy. knowledge (jnana), leading to connection with the higher “I”, and gives the classification of M.: mukti - deliverance; brahmisthiti - in brahman; naishkar-mya—non-action; nistraygunya - absence of three qualities; - liberation through solitude; brahmabhava - the existence of brahman.
Despite the extreme Samkhya and especially Advaita Vedanta in their approach to moksha, it is these two teachings that share the idea regarding the practical realization of liberation. Unlike other orthodox schools of Indian philosophy, they allow the so-called. liberation during life (jivanmukti). According to this idea, moksha cancels all karma that binds a given individual, with the exception of that which has already begun to “bear fruit” (prarabdha karma), in other words, that karma that is already in effect. In this case, having achieved liberation, retains his
Moksha is a Sanskrit word sometimes translated as "liberation" and sometimes as "freedom". It means a state completely different from our waking state. Moksha is about reconnecting with our personal essence and thereby realizing oneness with the Universal essence. This state frees us from erroneous ideas about ourselves and provides complete freedom and completeness.
Sometimes people experience this state by chance.
It is called "cosmic consciousness", "self-realization",
"realization of God", "knowledge of God" and other similar names.
All of them are unlikely to apply to Moksha, because it is a different state or level of awareness in which we are identified not so much with petty individual concerns, but with a sense of the hidden unity of all that exists. We no longer think of ourselves as a body with a name and a social identity. We know with unshakable confidence that our true nature is in unity with the essence that lives in everything, but is silent, not manifested, resting in its eternal integrity and simplicity. To be fully awakened and open to this unity is to achieve Moksha.
Moksha harmonizes the small and large worlds, uniting them with our awareness of a common basis in the Universal Essence. The Sanskrit phrase “Tat tvam asi”, “It is you”, is familiar to everyone in Bali. The meaning of the phrase is that our true nature is not understood and experienced by too many. And in this same short phrase lies the key to solving the problems that beset us individually and all together.
No matter how smart we are, we will never be able to foresee the consequences of a particular action. Therefore, we are always surprised that what was supposed to improve our lives, as we thought, does not always achieve the desired effect. Depending on the intention of our actions, the consequences will be good or bad. Only by uniting with the source of both will we naturally act in the best way both for ourselves and for the common whole.
This state cannot be described. It can only be experienced or realized. Moksha is a state of awareness, something immediate, not a concept or an idea. However, some understanding of Moksha helps to satisfy the mind and guides our actions towards achieving realization.
In Bali, Moksha is sometimes understood as the final liberation from life at death and the transition to a new level of existence. In our case, we offer not so much the possibility of liberation from life for life after death, but the opportunity to enjoy the freedom and fullness of life here and now.
These days in Bali, Moksha is considered distant and difficult to achieve. We firmly believe that every second, every day carries with it the opportunity to discover a deeper level of our being. It may not be Moksha with a capital M, but small moments of Moksha will gradually lead us to the fullness of life, and this right is given to us at birth.
Thus Moksha is not only the goal or destination; it is also the path to the goal. Small moments of liberation can appear every day. They certainly lead us to the fundamental freedom that has never really left us.
In Bali, it is commonly understood that moksha means Oneness with God. This is not a theoretical concept or an idealist's dream. This is a simple life experience when we know with extraordinary simplicity and without a shadow of a doubt that our little world and the big world rest in the same supreme essence. Comprehension of this truth as a direct and unforgettable experience can happen during life or at death. God is understood as the Supreme Essence, the source and outcome of the entire created world. Usually there are three levels or types of comprehension of this Essence. The first and simplest is the person’s personality. The second is the creative force and energy present in us and in everything else. Dante called it “the love that moves the stars and planets.” The third level is more difficult to describe: this nameless Being is beyond all words and concepts, beyond definitions, it is an emptiness filled with immeasurable possibilities of creation, it is Wholeness that embraces everything in the world, it is the Ocean of Life into which all streams of existence flow.
All three levels can become part of our daily experience. For us, moksha became integral to our lives after we opened our awareness to the deeper aspects of the essence. This manifests itself in the expression of our personality, and at the same time in drawing closer to other people and objects. We understand that we are not separate from everything else, but are part of the whole.
Many people experience moments of amazing luminosity, glimpses of Moksha. But, as a rule, such states do not come on their own or by order. We must live in such a way as to create conditions for their manifestation. It is traditionally believed that various types of meditation bring the large and small worlds into harmony with a common source. This automatically helps us to live in a way that manifests Moksha.
Peter Vritsa
Lou Ketut Suriyani
Moksha. A new way of life. Practical wisdom of our times.
The history of the emergence and development of Hinduism takes us back centuries. Having its origins in the sacred eastern scriptures and the Vedas, this teaching, multifaceted in its basis, was formed approximately five thousand years before the advent of our era, but is still relevant to this day. This religious philosophy includes many abstract concepts, one of which is “moksha”. This is a special state of liberation of the soul and its awareness of its original immaculate essence.
Illusory reality
According to this teaching, a person, identifying the soul with the body and the material world in which it resides, takes himself for someone who he actually is not. Therefore he is under the power of maya, bound by its chains. This word is translated as “not this,” that is, deception, incorrect perception of reality. To understand what moksha is in Hindu philosophy, it is necessary to understand the essence of reality visible to the eyes and perceived by other senses.
The material world is generated by the highest spiritual energy and is only its transformation, that is, a reflection of something real that is recognized as non-existent. But instead it seems more real than the present, although in fact the truth is only the unity of pure spirit with the energy of deity and the highest perfection.
The end of the chain of rebirths
Until the soul (atman) realizes its delusions, it finds itself chained to the world of so-called conditioned existence, going through myriads of painful rebirths and severe painful deaths one after another, that is, it is in the merry-go-round of samsara. She does not understand that the mortal is too far from the true greatness of the beauty and perfection of the kingdom where free thought rules. Hinduism compares the flesh to fetters, and the perishable, transitory, ever-changing and impermanent world to an unblown flower, whose characteristics can only be hidden and potential.
Captured by their own vices, poisoned by pride, souls reject the laws of divine predestination, although they were born for high joy and boundless grace. They don't really understand what moksha is. The definition of this concept in Hinduism is given unambiguously: awareness by the essence of identical unity with Brahman (the Absolute - the source of life), expressed in a state of complete bliss (satchitananda).
What is the difference between moksha and nirvana?
The end of the series of rebirths also comes with the achievement of nirvana. But how do these two states differ? The latter is the highest goal of aspiration in Buddhism. This is an eastern religious teaching that has deep common roots and similar features with Hinduism, but also significant differences. Buddhism strives for spiritual awakening and enlightenment; there are no gods in it, but only constant self-improvement. In principle, this philosophy, being a hidden atheism, simply cannot believe in the merging of the soul with the higher mind, while moksha precisely implies this. The state of nirvana is considered to be, in essence, the destruction of suffering and is achieved by achieving the highest perfection. Buddhist texts do not give precise definitions of this concept. On the one hand, it turns out that this is a statement of one’s own “I”, and on the other hand, it is proof of its complete real non-existence, eternal life and self-destruction at the same time.
Difference of interpretations
Moksha in Hindu philosophy is presented in many interpretations, which give different directions to this religious teaching. The most numerous branch of this religion in terms of the number of followers - Vaishnavism - claims that upon achieving this state, the soul becomes a devoted and grateful servant of the Supreme Essence, which, again, has different names. She is called Narayana, Rama, Krishna and Bhagavana Vishnu. Another movement - dvaita - teaches that complete unification of the human soul with the highest energy is generally impossible due to insurmountable differences.
How to achieve moksha
Having found out that moksha is a spiritual rebirth for unity with the Divine essence, all that remains is to determine how it is possible to achieve such a state. To do this, you need to free yourself from the chains of karma. This word is translated as “fate,” but in essence means predestination not only in one of a person’s lives, but in the entire series of rebirths. Everything seems simple here: bad deeds chain a person to samsara, good deeds connect a person to God. However, in Jainism, moksha is liberation from any karma, whether its effect is positive or negative. It is believed that if such connections with the material world still remain, then their fruits will definitely be felt. Therefore, we have to get rid of not only negative traits, but also all attachments in earthly life.
Where can I read about moksha?
Moksha is described in many ancient sacred texts of Hinduism. You can get information about it in the Mahabharata, Bhagavad Gita, Ramayana and many other scriptures of Ancient India. They most often say that this desire is achieved by selfless love for God and devoted service to him. The Vishishta-dvaita school teaches that, having achieved the highest bliss, a person already resides in the spiritual body called satchidananda, eternally enjoying a perfect relationship with the supreme deity.
- “liberation”, “deliverance”), the basic concept of Indian soteriology, meaning the highest of the goals of human existence (purushartha), the deliverance of the individual from all suffering (duhkha), a series of beginningless reincarnations (samsara) and the mechanisms of the “law of karma”, including not only “ripened” and “ripening” seeds of past actions, but also the potency of their “fruiting”.
Brahmanism and Hinduism.
For the first time, the concept of moksha (in the form of verbs derived from the root “much” and synonymous terms “mukti”, “atimukti”, “vimukti”, “atimoksha”, etc.) was outlined in the early Upanishads. IN Brihadaranke we are talking about liberation from the power of death, as well as temporary conditions of existence, in Chandogye- about getting rid of ignorance with the help of a mentor - in the same way as one who has lost his way finds it with the help of someone who knows this road. Taittiriya describes the state of one who has comprehended the “bliss of Brahman”: then he is no longer tormented by thoughts: “Why didn’t I do good?”, “Why did I do evil?” IN Kathe it is directly said about those who do not return to the world of samsara: they must have the ability to recognize, prudence and “purity”; a necessary sign of a “liberated” person is the ability to control the “city” of his body. Mundaka Upanishad reports that ascetics are “liberated” who have comprehended the wisdom of Vedanta (meaning the esoteric instructions of rishis about Atman and Brahman) and who have purified themselves by renouncing everything. IN Shvetasvatare the divine principle of the world is called the cause of enslavement, and samsara, and the “stability” of the world, and “liberation.” According to Maitri Upanishad Having reached the Atman through understanding, a person no longer returns to the world of samsara; the use of psychotechnical yoga exercises (pressing the tip of the tongue on the palate, restraining speech, thought and breathing, contemplating Brahman) leads to ecstatic self-forgetfulness, and this “deprivation of one’s own being” is a sign of moksha. The "liberated" one views the cycle of life as the turning wheel of a cart; moksha comes with the elimination of human decisions, as well as all ideas (such as “this is mine”) rooted in individual self-consciousness, which bind him like a snare to a bird; the condition for “liberation” is, first of all, victory over thought, which should be directed towards Brahman, tearing it away from the objects of this world. In a calm state, such a thought destroys the fruits of both evil and good deeds, and everything else, except knowledge and “liberation,” is an extended bond. In the same later Upanishads, the concept of “kaivalya” becomes popular, meaning “separation”, “isolation”, which fully emphasizes the “negative” core of “liberation”. The term is derived from the interpretation of the Atman as essentially “isolated” (kevala, kevalin - “lonely”, “solitary”) both from the external world and from the psycho-physical aggregate of the individual. Therefore, the one who, according to Maitri, has reached the pinnacle of an ecstatic state in non-participation in both joy and suffering, and also reaches “isolation” (kevalatva). Kaivalya Upanishad dedicated to the achievement of true knowledge, culminating in the realization of the adept’s unity with Brahman through solitude as “renunciation.”
At this stage, the Hindu understanding of moksha can be considered already fully formed, and didactic texts Mahabharata They just add extra touches. The only significant addition to Bhagavad Gita- this is the teaching of three equal ways to achieve the highest human goal: you can choose, based on personal inclinations, the method of performing “pure action” without attachment to its “fruits” (karmamarga), the laborious path of cognition of Brahman (jnanamarga) and, finally, complete surrender yourself to Krishna through unconditional “devotion” to him (bhaktimarga). The last method is recommended as the most effective: “Those who strive for liberation from old age and death, relying on me [i.e. Krishna], fully know Brahman, Atman and action.” A normative set of signs of someone who confidently moves towards moksha and “resolves bonds” is offered by the epic Anugita. This ascetic adheres to one path, is silent and withdrawn, friendly to all living beings, overcomes the affects of fear, pride, anger, indifferent to happiness and unhappiness, and along with this also to good and evil, devoid of like and dislike, extinguished all desires, lonely wanders and reflects on the incomprehensible absolute beginning of the world.
Buddhism.
The term corresponding to moksha is "vimutti" was popular in Pali literature. In didactic poems Sutta-nipatas a rhetorical question is asked: what can true freedom be, other than getting rid of sensory desires, aspirations and doubts? One who has cast off the three root affects - lust, hatred and delusion - and overcomes all the bonds of earthly existence must wander alone like a rhinoceros, trying to imitate a fish that has gotten rid of a net, or a fire that no longer returns to the fuel it has burned. To be liberated means to cut 10 “knots” (cf. bandha) and go through four stages: 1) overcoming the flow of samsara, 2) returning to samsara only once, 3) never returning, 4) perfect arhat. "Liberation" completes the series of major Buddhist achievements, following closely behind moral conduct (sila), meditative concentration, and "wisdom" in their list. Along with a purely individualistic interpretation of moksha, “orthodox” Buddhism also reveals a more altruistic one: for example, it talks about the liberation of the heart through love for living beings. Some texts suggest that Buddhist nirvana was thought of as the highest stage of the “liberation” in question. At the same time, nirvana was also interpreted as a broader concept, including, along with “purity” and true knowledge, “liberation.”
Philosophical schools.
Despite the fundamental unity in understanding the basic characteristics of “liberation,” Indian philosophers differed significantly in the interpretation of many specific aspects of the nature of moksha, the stages of its achievement, and the strategy for its implementation.
Most philosophical schools tended to understand it as a radical cessation of emotionality, believing that any emotionality is fraught with a return to the samsaric state. This is the position of the schools of classical Buddhism, Vaisheshika, partly Nyaya, Samkhya, Yoga, Mimamsa. This teaching was opposed by the interpretations of some Vaishnava and Shaivite schools (thus, the Pashupatas believed that in “liberation” the possession of the perfections of Shiva is achieved) and most of all by the Advaita Vedantists, who understand moksha as the individual’s awareness of his identity with the Absolute, which is bliss (ananda) . There were persistent discussions between supporters of these two main views, which were reflected in many medieval philosophical monuments.
To the question of whether individual consciousness is preserved in “liberation,” Samkhyaikas, yogis, Vaisesikas, as well as Advaita Vedantins answered negatively, although for different reasons. Vedantists, in particular, insisted that moksha is the merging of the individual with the Absolute, just as the space occupied by a pot, in the figurative comparison of Shankara (7th-8th centuries), merges with the space of a room after it is broken. On the contrary, Vaishnava and Shaivite movements positively considered the possibility of understanding moksha as a special co-presence of “liberated” souls and the Divine (without their merging), as well as Jains, in which each “liberated” soul restores its originally inherent qualities of omniscience and power.
On the question of whether one can hope for complete “liberation” during one’s lifetime, three main points of view have been put forward. Most Nayikas and Vaisheshikas, including Vatsyayana (4th–5th centuries) and Prashastapada (6th century), believed that liberation occurs only with the destruction of the bodily shell of one who has achieved true knowledge. However, Uddyotakara (7th century), compiler of a commentary on Nyaya-sutra, and the Sankhyaikas distinguished between the first and the second liberation: preliminary liberation is possible in the last incarnation of the one who has achieved knowledge, the final one is after his physical death (Uddyotakara believed that at the first stage the “fruits” of karma accumulated in the past have not yet been exhausted). Vedantists most consistently defended the ideal of “liberation during life” (jivanmukti): the mere presence of a body as a residual fruit of karmic seeds does not prevent the “liberation” of the bearer of this “empty shell”. According to Shankara Atmabodhe, moksha begins already when the “knower” feels the bliss of the Atman and his non-participation in the body and other “limiting factors”, and in Vivekachudamani it is argued that for this it is enough to completely withdraw from everything transitory by meditating on the Vedantic texts.
Three positions also emerged in the debate about the relative “proportions” of fulfilling ritual prescriptions and the discipline of knowledge as a means of achieving moksha. The Jains and Buddhists, who rejected Brahmanical ritual practice, were actually joined by Samkhyaikas and yogis, who saw in following these instructions conditions not so much for “liberation”, but, on the contrary, for “enslavement” in the world of samsarism. Shankara, Mandana Mishra, Sureshvara and other early Vedantins took an intermediate position: only knowledge “liberates”, but the correct fulfillment of ritual injunctions “purifies” the adept for moksha in the preliminary stages of his progress towards it. The Mimansakas, as ideologists of ritualism, as well as some Nayikas, insisted more on necessity and the “path of action.”
Disagreements were also related to whether the adept’s own efforts were sufficient to achieve moksha or whether outside help was required. Complete “self-liberation” was advocated by Jains, “orthodox” Buddhists, Samkhyaikas and Mimansakas. Schools of Mahayana Buddhism, yogis, Vaishnava and Shaivite schools, representatives of “theistic Vedanta” (the schools of Ramanuja, Madhva, Vallabha, Chaitanya), as well as some nayikas (Bhasarvajna and his followers) to varying degrees accepted the need for support from the pantheon.
Finally, there were two answers to the question of whether it was possible to “earn” moksha at all by making any effort. The Vedantists, in contrast to the Mimamsakas, who believed that “liberation” is earned, in addition to knowledge, by the exact fulfillment of sacred injunctions, believed, without rejecting prescribed actions, that it is achieved completely spontaneously through the discovery of its eternal presence.
