मोक्ष
bharatiy darshan mean nashvarata ko du:kh ka karan mana gaya hai. sansar avagaman, janm-maran aur nashvarata ka keandr haian. is avidyakrit prapanch se mukti pana hi moksh hai. pray: sabhi darshanik pranaliyoan ne sansar ke du:khamay svabhav ko svikar kiya hai aur isase mukt hone ke liye karm marg ya jnan marg ka rasta apanaya hai. moksh is tarah ke jivan ki aantim parinati hai. ise paramarthik mooly manakar jivan ke param uddeshy ke roop mean svikar kiya gaya hai.[1]
jivan mukti
moksh ko vastu saty ke roop mean svikar karana kathin hai. sabhi pranaliyoan mean moksh ki kalpana pray: atmavadi hai. aantatogatva yah ek vaiyaktik anubhooti hi siddh ho pata hai. yadyapi vibhinn pranaliyoan ne apani apani jnanamimaansa ke anusar moksh ki alag-alag kalpana ki hai, tathapi ajnan, du:kh se mukt ho sakata hai. ise jivan mukti kaheange.
kuchh pranaliyaan, jinamean nyay, vaisheshik evan vishishtadvait ullekhaniy haian, jivan mukti ki sanbhavana ko asvikar karate haian. doosare roop ko 'videh mukti' kahate haian. jisake sukh du:kh ke bhavoan ka vinash ho gaya ho, vah deh tyagane ke bad avagaman ke chakr se sarvada ke liye mukt ho jata hai. use nigrahavadi marg ka anusaran karana p data hai. upanishadoan mean anand ki sthiti ko hi moksh ki sthiti kaha gaya hai, kyoanki anand mean sare dvandvoan ka vilay ho jata hai. yah advaitanubhooti ki sthiti hai. isi jivan mean ise anubhav kiya ja sakata hai.
manasik kriyaean
vedaant mean mumukshu ko shravan, anan evan nidhidhyasan, ye tin prakar ki manasik kriyaean karani p dati haian. is prakriya mean nanatv ka jo avidyakrit hai, vinash hota hai aur atma, jo brahmasvaroop hai, usaka sakshatkar hota hai. mumukshu 'tatvamasi' se 'ahanbrahyasmi' ki or badhata hai. yahaan atm sakshatkar ko moksh mana gaya hai. vedaant mean yah sthiti jivan mukti ki sthiti hai. mrityu uparaant, vah brahm mean vilin ho jata hai. eeshvaravad mean eeshvar ka sannidhy hi moksh hai. doosare vadoan mean sansar se mukti hi moksh hai. lokayat mean moksh ko asvikar kiya gaya hai.
bauddh darshan mean
bauddh darshan mean nirvan ki kalpana moksh ke samanaantar hi ki gee hai. 'nirvan' ka arth hai, bujh jana. sankshep mean ise chitt nirodh ki sthiti svikar kiya gaya hai. bauddh darshan mean bhi bandhan ka karan avidya ko mana gaya hai. yah bandhan jnan ke madhyam se hi kata ja sakata hai. kiantu is tarah ka jnan kathor anushasan ka palan karane par hi upalabdh ho sakega. isake liye ashtaangik marg ki vyavastha ki gee hai. ve is prakar haian: samyak drishti, samyak sankalp, samyak vachan, samyak karm, samyak jivika, samyak prayatn, samyak smriti aur samyak samadhi.
inamean se pratham do jnan, madhy ke tin shil evan aantim tin samadhi ke aantargat ate haian. is marg ka anusaran karane par trishna ka nirodh hota hai, trishna ke nirodh se sangrah pravritti ka nirodh hota hai, phir bhav ka virodh hota hai aur janm ka nirodh hota hai. is prakar skanrdhoan ka sarvakalik lop ho jata hai. is prakar ki mukti jivan mean bhi sanbhav hai, kiantu mrityu uparaant nirvan ka kya svaroop hoga, ise nishedhatmak roop se batalaya gaya hai. ek prakar se vah shalnay ke saman hai.
jain darshan mean
jain darshan mean jiv aur ajiv ka sabandh karm ke madhyam se sthapit hota hai. karm ke madhyam se jiv ko ajiv ya j d se bandh jana hi bandhan hai. is prakriya ka asrav shabd se vyakt karate haian. asrav ka nirodh hone par hi jiv ajiv se mukt ho sakata hai. isake liye trividh sanyam ki vyavastha ki gee hai. samyak darshan (shraddha), samyak jnan aur samyak charitr ka palan karate hue moksh ki prapti hoti hai. in 'triratnoan' ke palan se asrav nirooddh hota hai. mukt hone ke kram mean do sthitiyaan ati haian-
- pahale navin karmoan ka pravah niruddh hota hai, ise 'sanvar' kahate haian.
- doosari avastha mean poorv janmoan ke sanchit karmoan ka bhi vinash ho jata hai. ise 'nirjara' kahate haian.
isake bad ki hi sthiti moksh kahalati hai. yah jivanamukti ki sthiti hai, lekin videh mukti ke bad jain kisi eeshvar ya brahm ki satta ko svikar nahian karate. phir bhi yah spasht roop se paramarthik svaroop mana gaya hai. videh mukti ki avastha mean 'keval jnan' ki upalabdhi ho jati hai. aisi sthiti mean atma sarvaangin sanpoorn hoti hai. anant jnan, anant shaanti evan anant aishvary use sahaj hi prapt ho jate haian.
mukti ka arth
nyay, vaisheshik moksh ki kalpana bhinn prakar se karate haian. ve moksh ki sthiti ko anandamay nahian manate. kyoanki du:kh aur sukh donoan atma ke vishesh gun haian, isaliye donoan saty haian. nyay vaisheshik abhav ko bhi ek padarth manate haian. isiliye donoan saty haian. nyay, vaisheshik abhav ko bhi ek padarth manate haian. isilaye du:kh ke abhav ka arth anand ka hona, nahian hai. mukti ka arth hai 'apavarg', du:kh sukh donoan se pare hona. ye donoan atma ke moolabhoot gun nahian haian. isaliye moksh ki sthiti mean atma donoan se mukt ho jati hai. du:kh se mukti pane ke pahale hamean sukh ki asha hi chho d deni chahie. kyoanki du:kh aant tak hamara pichha nahian chho data, lekin ham usaka atikraman kar sakate haian. yah avastha sukh du:kh ke pare hone se prapt hoti hai. aisa vyakti dehatyag ke pashchath videh mukti ko prapt kar leta hai. is avastha mean atma apane vishesh gunoan se pare ho jata hai. ek tarah se vah sanvedanahin aur ichchha shoony ho jata hai usamean pun: chaitany pravisht hoga hi nahian. jivanamukti is sanpraday mean asvikar ki gee hai.phir vah achchhe karmo ka sanpadan karate hue, 'divy vibhooti' pad ko prapt kar sakata hai. kiantu atma ke vishesh gun bane raheangean. isamean bhi yog, dhyan aur kramik abhyas ke kathor sanyamoan ka palan karana p data hai.
moksh ka sadhan
saankhy yog mean 'kaivaly' ko jivan ka param lakshy mana gaya hai. yah moksh ke saman hi hai. yah jisase mukt hota hai, use prakriti aur jo mukt hota hai, use purush svaroop se hi asang hai. kaivaly usaka svabhav hai. prakriti ke sansarg mean ane par vah apane svaroop ko bhool jata hai. vah aham buddhi ke a jane par sansar ko saty man leta hai. sansar ke prati anasakti bhav utpann karane ke liye mumuksh ko kathor tap, niyam evan sanyam ka palan karana p data hai. is kathor sadhana ke ath aang haian, yam, niyam, asan, pranayam, pratyahar, dharana, dhyan aur samadhi. is sadhana ke madhyam se v ahanbhav se mukt hota hai. yahaan mukt hone ka arth kisi any satta, eeshvar ya brahm se sanyog nahian hai, balki moksh yahaan viyog ki sthiti hai. pravritti se mukt hokar, param shaanti ka manan karata hua purush apani asaphalata ko prapt kar leta hai. is avastha mean sadhak jivan mukt ho jata hai. prakriti se apani bhinnata ko samajhate hue vah rog dvesh ityadi se prabhavit nahian hoga. deh tyagane ke bad vah videh mukt ho jaega. saandhy eeshvar mean vishvas nahian karata, lekin yog eeshvar ya bhakti ko bhi moksh ka sadhan manata hai. kiantu yah shraddhalu athava ajnaniyoan ke liye svikrit kiya gaya hai, jo kathor yogaangoan ka abhyas karane mean aksham haian.
poorvamimaansa mean karm ko sarvadhik mahatv diya gaya hai. isaliye jivan mean du:kh se mukti aur sukh ki prapti ki ichchha karane vala dharmik karm kare. ye dharmik karm, yajn, dan, ityadi karane se svargadi ki prapti hati hai. ek tarah se moksh kar isase koee sanbandh nahian hai. advait vedaant mean moksh ki kalpana upanishadoan ke adhar par ki gee hai. vedaant mean karm athava bhakti ki pradhanata n dekar jnan ko pradhanata di gee hai. yadyapi mumukshu ko kuchh nishchit anushasanoan ka palan karana p data hai. isake anantar advaitavadi shiksha par dhyan ekagr kiya jata hai. atma ko brahm svaroop mana gaya hai. 'ahamh brahmasmi' ka jnan hona hota hai. yahi moksh hai. tab atma sat, chit, anand se poorn ho jata hai. achary shankar is siddhaant ke pradhan vyakhyata haian. vishishtadvait mean jnan ki apeksha bhakti ko pradhan mana gaya hai. bhakti ke madhyam se narayan ka sannidhy prapt hota hai.
eeshvar ka chiantan
narayan ke sanrakshan mean hi poorn mukti aur anand ki prapti hoti hai. yah sannidhy do sadhanoan se prapt kiya ja sakata hai. kramash: ise bhakti aur prapatti kahate haian. prapatti ka arth hai- eeshvar ki kripa par poorn vishvas karake atmasamarpan karana. isase sahaj hi moksh labh hota hai. ramanuj ne bhakti ke aantargat karmayog evan jnanayog ko bhi gaun mahatv diya hai. bhaktiyog mean eeshvar ka nirantar chiantan anivary batalaya gaya hai. is chiantan ka roop premamay bhi ho sakata hai. kiantu isake madhyam se mumukshu eeshvar ki or unmukh hota hai, use eeshvar ki pratyakshanubhooti nahian hoti. isiliye ramanuj jivan mukti ko nahian manate. vah to videh mukti ke bad narayan ke lok mean hi sanbhav hai. prapati aur bhakti ke madhyam se hi eeshvar kripa ke phalasvaroop mukti sanbhav hai. madhvachary bhi moksh ke liye bhakti ko sadhan manate haian. isi bhakti ke karan jiv ko eeshvar ka prasad prapt hota hai aur vah moksh prapt kar leta hai .
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