The Work describes and discusses about the concept of Moksha in the various Indian Philosophical Systems. A lucid brief introductory details are presented in this work. The work is in India's National Language Hindi.

In this article, I suggest that moksha (liberation or enlightenment) in Advaita Vedanta is best understood psychologically. A psychological understanding is not only consistent with the Advaita Vedanta articulated by Shankara and Gaudapada, but avoids what will be called the problem of jivan mukti. This article will consist of three main parts. First, I will briefly discuss the metaphysics and ontology of Advaita Vedanta. Next, I will present the problem of jivan mukti, and the Advaitin response to the (...) problem. The problem of jivan mukti will lead to the third portion of the article, which is a presentation of what moksha is. At no point in the article will I be arguing the truth of the Advaitin position. Instead, I will be meeting Advaita on its own terms in order to come to some understanding of moksha. (shrink)

Indian schools of philosophy were regarded of having a deep rooted metaphysical bent and diametrically opposite of Western concept of materialism and individualism. But, sometimes their overemphasis of dukkha tagged them as pessimistic. However, the contemporary Indian thinkers conceived a different idea of world and dukkha. Contrary to the notion of cessation of suffering after attaining the transcendental acquisition of liberation, contemporary philosophers believed in attaining salvation in this life only. Their writings provide ample teachings of enjoying life’s bliss and (...) attain the liberation in this worldly state by doing their obligations for others. This paper aims for a comparative study of the writings of contemporary thinkers like Rabindranath, Gandhi and Vivekananda and how they dealt with the idea of attaining liberation and cessation of suffering. Our paper would be study how the age old concept of Advaitva Vedanta takes a modified connotation in the philosophy of these thinkers.Moreover,our paper is a study to view the unique philosophy of life as proposed by them in their writings. Dukkha and Mukti . (shrink)

ABSTRACT -/- Ayurveda is science of living being with an aim to live healthy life and curing of ailments. Arogyata (healthy life) is root to achieve the purushartha chatushtaya which are dharma(religious rituals), artha, kama and moksha. Kama in society is taken in sexual lust but Vatsayan has described kama as the enjoyment of appropriate objects by the five senses of hear- ing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingre- dient in this (...) is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama. A well organised, controlled form of kama comes under brahmacharya. Acharya Charaka has specified brahmacharya among three subpillars which assists in healthy living being. Brahmacharya leads to conservation of shukra dhatu which is essence of ahara. This shukra dhatu is responsible for bala, virya, yash, dhairya, preeti. Development of these qualities assists higher faculty buddhi or pragya not to indulge in pragyaparadh leading to correct decisionary power and patience. Healthy state of mind is achieved with this brahmacharya. Through this paper a review over various parameters of brah- macharya have been discussed and concluded. -/- Keywords: Kama, dhairya, pragyaparadh, health, shukra dhatu. (shrink)

This article delves into the profound philosophy of Vedanta, a cornerstone of Hinduism, which explores the ultimate nature of reality and existence. Rooted in the canonical texts—the Upanishads, Brahmasutras, and Bhagavad-Gita—Vedanta addresses life's most essential questions: Who are we? And What is our purpose? It introduces Brahman, the infinite foundation of all, and provides pathways to realization through the Mahavakyas (Great Sayings). Through a blend of timeless wisdom and practical relevance, this article reveals Vedanta's potential to transform modern lives by (...) fostering self-awareness, liberation (Moksha), and universal harmony. (shrink)

The Upanishads reveal that in the beginning, nothing existed: “This was but non-existence in the beginning. That became existence. That became ready to be manifest”. (Chandogya Upanishad 3.15.1) The creation began from this state of non-existence or nonduality, a state comparable to (0). One can add any number of zeros to (0), but there will be nothing except a big (0) because (0) is a neutral number. If we take (0) as Nirguna Brahman (God without any form and attributes), then (...) from where and how did the universe come into existence? -/- The neutral power (0) cannot produce anything without having an element of duality in it. Although Nirguna Brahman is neutral, it has a positive, negative, and neutral pole, constituting its Prakriti or nature. Prakriti has three latent Gunas (modes or qualities): Satva, Rajas, and Tamas. They are related to Gyana Shakti (the power of knowledge) Sankalpa Shakti (the power of ideation), and Kriya Shakti (the power of action). Science says that Atom is the basic element from which the universe evolved. The Atom has three nuclei- electron, pluton, and neutron. The Satva, Rajas, and Tamas in Indian spirituality are nothing but the mystical names for the nuclei of an atom. -/- According to Bhagavata Purana, Prakriti is also constituted of the elements of Time, Karma (action/destiny) and Swabhava (innate nature). Time disturbs the equilibrium of Gunas. From the aspect of Karma is produced an entity called Mahat, in the form of intelligence. Mahat is dominated by Satva and Rajas. From Mahat manifests the next evolute dominated by Tamas with three predominant qualities – Dravya (substance), Kriya (action), as well as intelligence. It forms to become the Ego principle (Ahamkara). -/- Ahamkara has three modes – Satvic, Rajasic and Tamasic. Satvic is Jnana oriented, Rajasic action-oriented and Tamasic Dravya (substance) oriented. From the Tamasic Ahankara, five gross elements are produced (ether, air, fire, water, and earth - Akash, Vayu, Agni, Jal and Prithvi). From the Satvic Ahamkara, guardian deities (the sun and moon, deities of sense organs, and organs of action) and from Rajasic Ahamkara, ten senses (Indriyas), five senses of perception, five organs of action, the faculties of intellect and Prana (life breath) are produced. -/- Bhagavata says that since these energies, elements, and faculties remained disassociated, they were combined to form a Cosmic Egg. The egg floats in the primal waters for a thousand years. Then God enters this Cosmic Egg and manifests himself as the Cosmic Purusha. He is the first nucleus, the God particle equivalent to the number (1) which is the embodiment of everything in the universe. The concept of creation and dissolution in Hinduism can be compared to the waves in an ocean that appear and disappear incessantly. The Manvantaras are such successive episodes of creation emerging from the Cosmic Person, the Manu who is embodied God-Consciousness, God himself. These episodes of creation are measured in Hinduism in terms of Manvantaras, the epochs of Manus. -/- Manu is the ‘First-Born’ (1) of God, the Cosmic Purusha from whom the world has originated. This Cosmic Person (Purusha) has been described as having fourteen biospheres (heavens) that are inhabited by various life forms in the order of evolution of consciousness. If we begin from the human biosphere (Bhuloka), there are ten astral biospheres that a man must transcend to attain liberation or Mukti from the cycle of births and deaths. -/- The number (1) produces the primary numbers up to (9) through the transmutation of the creational energies and qualities. The process can be related to the descent and cyclical evolution of (1) through ten spiritual stages, finally merging with the nondual (0). The number (10) marks the merger of (1) with (0). The Hindu worldview is that all life forms in an episode of creation must evolve to become one with the non-dual state (0) to attain liberation from the cycle of births and deaths in a cyclical process. -/- . (shrink)

This paper aims at an analytical explanation of the distinctive nature of music, as it has been formulated in perhaps one of the world's very first works on the subject, namely the ‘Sangeet Ratnakar’ of Pandit Sarangadeva, a 13th century musicologist of India. He, in the first chapter of the work defines music ('sangeet' in Sanskrit and Hindi) as a composite of singing or 'Gita', instrumental music or 'vadan' and dancing or ‘nrittam’. In addition, he also holds singing to be (...) the most important component of music. These two ideas are not only unquestionably acceptable , as the analysis in the paper will show, but give to Indian music , in its difference from western music, its distinctively spiritual character, making it a path to liberation or Moksha (Muktidayakam na tu ranjakam). Sarangadeva's reason, here, is not rational but empirico-inductive. It is that mainly by virtue of its 'gitam’ (singing component), which, like the Yoga system of exercise, needing only one's body as its instrument, music too needing only one’s voice is as self-sufficient and autonomous as the ultimate Reality itself (Swayamev Rajate). In the hierarchy (a distinctively ancient Indian insistence) of arts, singing is the highest and unique because in spite of being heard by the auditory sense, it affects our 'reflective sensibility' and transports us to the virtual world of melodic and rhythmic forms. Forms, as against their particular illustrations, are abstract universals. Ultimate Reality is also a Form-all comprehensive and internally harmonious. However, pure Form, whether melodic or religious or even rational like that of triangularity, is almost impossible to concentrate on. Realizing this practical difficulty, Indian scriptures and the world's first Grammarian-linguist, Acharya Panini, framed a composite sound as the manifestation of the ultimate musical Form. This purely formal-because devoid of all meaning, sound is that of 'om', spelt, in Sanskrit as a conjunction (sandhi) of 'a'+'u'+'m'. For Indian musicologists and musicians, ‘om’ is the perfect manifestation of the Sound-God or ‘Nada-Brahman’ because, 1. Its composite nature resembles God, as a harmony of 'sat', 'chit', and 'ananda'; and 2. The composite sound is self-existent as its all three components-two vowels, i.e. ‘a’, ‘u’, and one consonant i.e. ‘m’, can be and are pronounced just as they originally are, -un-elongated and un-vitiated and therefore pure. This is the reason why every recital of Indian classical vocal music is begun with an elaborate rendering of 'om' as an invocation to Sound-God or ‘Nada-Brahman’. Scholarly and authentic, this ancient Indian approach to music, is undoubtedly the earliest and original. My observation is that its main contentions like Sharang Dev’s insistence that of the three components of music, ‘gitam’ or singing is the highest, have only been translated and never argued for. In this presentation my good intention is to provide much needed rational support for making these key statements in this unparalleled Indian text, indubitable and unquestionable. (shrink)

Ayurveda is science of living being. Aim of Ayurveda is mantainance of healthy life and pacification of diseases of diseased ones. Dharma, artha, kama and moksha these four are together called chaturvidha purushartha which is achieved by arogya (health).Ayurveda holds view of its independent darshanika viewthough it has shades of nearly all six astika darshanas. Mimamsa’s first verse implies its motto to explore Dharma. Ayurveda considers dharma as one of basic component to health. Dharma has been described under trieshana by (...) acharya Bhela. Various conducts are described under sadavritta, achararasayana, moksha marga, naishtikichikitsa. Ayurveda describes three types of treatment which are yuktivyapshraya, daivavyapashraya and sattvavajaya. This daivyapashraya includes mantra, ausadhi, mani, mangal, bali, upahaar, homa, niyama,prayashchita, upawaas, swastyayana, pranipata, gamana etc. These type of methods are widely described in karma kanda of mimamsa darshana. This treatment method has been used in curing of diseases like unmada,graharoga. Methods of yagya has been described as well as used in putreshti and punsawansamskara described in charakasamhita. With this paper karma kanda widely used in treatment has been described in Ayurveda. (shrink)

Aim of Ayurveda is to build a society through building an individual with ideal norms and character. In explanation of hitayu it has been clearly stated that one should follow norms of hitayu for sound health and ideal society. To maintain the health and prevent somatic and psychic diseases course of health education is prescribed based on adhyatma gyana. Promotion of physical and mental health and for improvement of morality in society is a specific concept of Achara rasayana based on (...) adhyatma gyana. A new approach to explore three dimensional health education in preventive, promotive and absolute health has been done and there is role of adhyatma in strata of preventive in form of sadavritta, promotive in form of achara rasayana and absolute through moksha marga. All these can only be achieved once adhyatma gyana is present. (shrink)

In his work on Gender and Salvation, Jaini delves into the intricacies of Digambara arguments and Śvētāmbara objections regarding the possibility of women attaining moksha. At the heart of this debate lies the contentious issue of attire. Both Jain sects acknowledge that Mahāvīra and his early adherent mendicants practiced nudity. However, their perspectives diverge significantly. For Digambaras, the act of going naked is considered fundamental and indispensable in the pursuit of liberation. According to their beliefs, one cannot achieve moksha without (...) embracing this practice, which is seen as a manifestation of perfection in one of the three jewels of Jainism: right conduct. (shrink)