872 Sentences With "moksha" | Random Sentence Generator

Earlier that day, he uploaded a TikTok video promo that features Moksha.

Believers say that those who are cremated in Varanasi attain "Moksha", or freedom from the cycle of life and death.

The ultimate goal is to have karma that will free a soul and gain moksha, or liberation from the cycle of rebirth.

Antle's partners who are introduced in the docuseries, Moksha, China, and Rajnee, still work at the Myrtle Beach Safari, according to Instagram.

Seeking Moksha, the book project featured here, is the product of Nishant Shukla's numerous journeys to the Gangotri glacier in Uttarakhand, India, between 2011 and 2016.

Moksha Srivastava, WheelStreet CMO and co-founder, said the early tests have been "amazingly beautiful," with some 28 daily average customers booking two to three times per day.

Moksha, an observant Jew and Hebrew teacher by day, headlines at an underground drag club in Jerusalem in full tzniut, or modest dress, that abides by Orthodox Jewish standards.

In Tantric symbolism, a black circle with a central triangle translates to the Goddess Kali, the deity that controls the cycles of time, and delivers moksha, or liberation from rebirth.

The company's chief revenue officer, Moksha Fitzgibbons, joined at the beginning of the year after more than a decade at Complex Media, a pop-culture publisher with a strong presence online.

For Hindus, the city's ghats — flights of stone steps along the banks of the Ganges — are the site of liberation, or moksha, from the sins that afflict them in the earthly drama of life.

Millions of visitors arrive every year — for pilgrimages, tourism or Moksha, a Hindu belief that the souls of those who are cremated on a funeral pyre by the sacred river will be free from the cycle of reincarnation.

I survived though, and the instructor made light of the situation by commenting on the amount of sweat on the floor and making sure I was OK. I had been doing Moksha hot yoga for a few years and thought I'd try Bikram.

According to G. Padmanabhan, public relations officer of the Hindu Temple Society of North America, when you begin a new life or incarnation, you're supposed to strive to be better than you were in your previous life — otherwise, you'll never escape the cycle, which is described as achieving moksha.

So, Irendri sends her men to capture Moksha. But Yodha kills all of them. Irendri again sends Sudigundam, the commander-in-chief, to bring her. Yodha follows them in search of Moksha, finds Priya alive, and saves Moksha and Priya.

Moksha women in their national costumes Outfit of the bride. Сhest decorations. Mordvins-moksha, Tambov province, Temnikov uezd, end of XIX - beg.XX centuries.

In Hinduism, moksha is 'identity or oneness with Brahman'. Realization of anatta (anatman) is essential to Buddhist nirvana. Realization of atman (atta) is essential to Hindu moksha.

One night Sreenu's classmates see him sitting with Moksha and invite them to the "Valentine's day" party. At the party, Sreenu's classmates get him drunk and try to rape Moksha, however the friend who tries to rape Moksha dies in a horrendous manner. Moksha's father warns her not to go out with Sreenu else they would have to move away from this house too. Moksha silently listens to him.

For example, Advaita Vedanta holds that after attaining moksha a person knows their "soul, self" and identifies it as one with Brahman and everyone in all respects. The followers of Dvaita (dualistic) schools, in moksha state, identify individual "soul, self" as distinct from Brahman but infinitesimally close, and after attaining moksha expect to spend eternity in a loka (heaven). To theistic schools of Hinduism, moksha is liberation from samsara, while for other schools such as the monistic school, moksha is possible in current life and is a psychological concept. According to Deutsch, moksha is transcendental consciousness to the latter, the perfect state of being, of self-realization, of freedom and of "realizing the whole universe as the Self".

This anthem's lyrics was composed in three official languages of Mordovia, which is Moksha (first verse and parts of the chorus), Erzya (second verse and remaining part of the chorus) and Russian (third verse) languages. The chorus of the anthem is a mixture between Moksha and Erzya languages which Moksha has the predominance over the chorus.

Moksha (, ) is a Mordvinic language of the Uralic family, with around 2,000 native speakers (2010 Russian census). Moksha is the majority language in the western part of Mordovia. Encyclopædia Britannica Its closest relative is the Erzya language, with which it is not mutually intelligible. Moksha is also considered to be closely related to the extinct Meshcherian and Muromian languages.

But, all sadhus have a common goal: attaining moksha (liberation).

The concept of moksha is unique to Hinduism and is unparalleled. Moksha stands for liberation from the cycle of birth and death and final communion with Brahman. With moksha, a liberated soul attains the stature and oneness with Brahman or Paramatma. Different schools such as Vedanta, Mimansa, Sankhya, Nyaya, Vaisheshika, and Yoga offer subtle differences in the concept of Brahman, obvious Universe, its genesis and regular destruction, Jivatma, Nature (Prakriti) and also the right way in attaining perfect bliss or moksha.

Soteriology is discussed in Hinduism through its concept of moksha. “In India,” wrote Mircea Eliade, “metaphysical knowledge always has a soteriological purpose.” Moksha refers to freedom from saṃsāra, the cycle of death and rebirth.

Bahubali finally attained liberation (moksha) and became a pure, liberated soul (siddha). As per texts, he was one of the first Digambara monks to have attained moksha in the present half-cycle of time.(Avasarpiṇī).

Moksha means liberation or release from samsara, the cycle of rebirth.

However, the actual usage of Moksha and Erzya is rather limited.

Moksha (Sanskrit: ') or mukti (Sanskrit: ) is the ultimate, most important goal in Hinduism. In one sense, Moksha is a concept associated with liberation from sorrow, suffering and saṃsāra (birth-rebirth cycle). A release from this eschatological cycle, in after life, particularly in theistic schools of Hinduism is called moksha.R.C. Mishra, "Moksha and the Hindu Worldview", Psychology & Developing Societies, Vol. 25, Issue 1, pp.

Moksha and her father shifted to the city and whose residence is next to the Sreenu's house. As Moksha attitude is totally different like she will not come out of the home in the morning and will be out in the nights itself. One fine night Sreenu met Moksha. By that time some murders already take place in their area.

The Swaminarayan Gadi believes that moksha can be attained through the lineage of gurus beginning with Gopalanand Swami. The Narnarayan and Laxminarayan Gadis believe moksha is attained by worshiping the sacred images of Swaminarayan installed by acharyas.

At best, they can serve as means to obtain moksha via shukla gati.

According to Jain texts, Nala took Jain Diksha and attained Moksha from Mangi-Tungi.

According to Jain texts, Nila took Jain Diksha and attained Moksha from Mangi- Tungi.

Moksha is described by Samkhya scholars as a state of liberation, where Sattva guna predominates.

1\. The Puruṣārtha (Dharma, Artha, Kama, Moksha) Concept: This ethical guideline speaks about the necessity to keep Dharma (Righteousness) as the foundation for every choice that is made. Artha stands for generation and sustenance of wealth, including monetary wealth. Kama is related to choices made regarding fulfillment of desires, and Moksha is about spiritual fulfillment. Exploration related to Artha and Kama has to be done within the contexts of Dharma and Moksha.

Usually Hindu mythologies, epics and legendary dramas are chosen as themes. A distinctive part of the Odissi tradition is the inclusion of Moksha (or Mokshya) finale in the performance sequence. This the concluding item of a recital. Moksha in Hindu traditions means “spiritual liberation”.

In Jainism, the soteriological concept is moksha, but it is explained differently than the similar term found in Hinduism. Moksha is a blissful state of existence of a soul, completely free from the karmic bondage, free from saṃsāra, the cycle of birth and death.

Lewis completed the journey across the Pacific in the Moksha. Smith quit the project in Hawaii.

Masters, James. "Moksha-Patamu (Snakes and Ladders)." The Online Guide to Traditional Games. N.p., n.d. Web.

In the monograph "The Nature of the Penza Region" it is pointed out that p. Moksha originates from above. Lookout Nechaevsky (now Mokshan district) of the Penza region. According to the latest information, Moksha begins in a ravine from the springs system near the village of Elizavetino.

6.7 of Satapatha Brahmana will forbids suicide. His second reason against sati is an appeal to relative merit between two choices. Death may grant a woman's wish to enter heaven with her dead husband, but living offers her the possibility of reaching moksha through knowledge of the Self through learning, reflecting and meditating. In Vedic tradition, moksha is of higher merit than heaven, because moksha leads to eternal, unsurpassed bliss while heaven is impermanent and smaller happiness.

The Mordovski Reserve's terrain reflects the retreating glaciers of the Moksha River plain: belts of sandy soils, terraces, moraines, and scattered sinkholes (some of which reach a diameter of 30 meters). The reserve is crossed by a network of small rivers. The Moksha River, a tributary of the Oka River, flows from east to west along the southern border of the reserve. The Satis River flows from north to south along the northern border to meet the Moksha.

David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23(1), pp 65-74[a] [b] [c] Nirvana starts with the premise that there is no Self, moksha on the other hand, starts with the premise that everything is the Self; there is no consciousness in the state of nirvana, but everything is One unified consciousness in the state of moksha. Kaivalya, a concept akin to moksha, rather than nirvana, is found in some schools of Hinduism such as the Yoga school. Kaivalya is the realization of aloofness with liberating knowledge of one's self and union with the spiritual universe. For example, Patanjali’s Yoga Sutra suggests: Nirvana and moksha, in all traditions, represents a state of being in ultimate reality and perfection, but described in a very different way.

Mokshas speak the Moksha language, which is a member of the Mordvinic branch of the Uralic languages.

Tattvartha Sutra is also known in Jainism as the Moksha-shastra (Scripture describing the path of liberation).

The Mokshas (also Mokshans, Moksha people, in ) comprise a Mordvinian ethnic group belonging to the Volgaic branch of the Finno-Ugric peoples. They live in the Russian Federation, mostly near the Volga River and the Moksha River, a tributary of the Oka River. Outfit of the bride. Сhest decorations.

He is an ace photographer and architect; one of his works includes the restaurant 'Moksha' in Hyderabad, Telangana.

Brahman-Atman and self- realization develops, in the Upanishad, as the means to moksha (liberation; freedom in this life or after-life).RC Mishra (2013), Moksha and the Hindu Worldview, Psychology & Developing Societies, Vol. 25, No. 1, pages 21-42Mark B. Woodhouse (1978), Consciousness and Brahman-Atman, The Monist, Vol.

Drop was the debut album by the Scottish band The Shamen, released in 1987 on their own Moksha label.

In Jain tradition, the 20 tirthankaras attained moksha on mount Shikharji, in the present Indian state of Jharkhand. Rishabhanatha attained nirvana on Mount Kailash, presently located in Tibet, close to Indian border, Vasupujya at Champapuri in North Bengal, Neminatha on mount Girnar, Gujarat, and Mahavira, the last tirthankara, at Pawapuri, near modern Patna. Twenty-one of the tirthankaras are said to have attained moksha in the kayotsarga (standing meditation posture), while Rishabhanatha, Neminatha and Mahavira are said to have attained moksha in the Padmasana (lotus position).

297 When a soul (atman) achieves moksha, it is released from the cycle of births and deaths, and achieves its pure self. It then becomes a siddha ('one who has accomplished his ultimate objective'). Attaining Moksha requires annihilation of all karmas, good and bad, because if karma is left, it must bear fruit.

Shankara cautions that the guru and historic knowledge may be distorted, so traditions and historical assumptions must be questioned by the individual seeking moksha. Those who are on their path to moksha (samnyasin), suggests Klaus Klostermaier, are quintessentially free individuals, without craving for anything in the worldly life, thus are neither dominated by, nor dominating anyone else. Vivekachudamani, which literally means "Crown Jewel of Discriminatory Reasoning", is a book devoted to moksa in Vedanta philosophy. It explains what behaviors and pursuits lead to moksha, as well what actions and assumptions hinder moksha. The four essential conditions, according to Vivekachudamani, before one can commence on the path of moksha include (1) vivekah (discrimination, critical reasoning) between everlasting principles and fleeting world; (2) viragah (indifference, lack of craving) for material rewards; (3) samah (calmness of mind), and (4) damah (self restraint, temperance).D. Datta (1888), Moksha, or the Vedántic Release, Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, Vol. 20, No. 4 (Oct., 1888), pp. 516 The Brahmasutrabhasya adds to the above four requirements, the following: uparati (lack of bias, dispassion), titiksa (endurance, patience), sraddha (faith) and samadhana (intentness, commitment).

According to Jain texts, Sugriva was a human being and he took Jain Diksha and attained Moksha from Mangi-Tungi.

Their focus became divine virtues, rather than anthropocentric virtues. Daniel Ingalls regards Vaishnavas' position on moksha as similar to the Christian position on salvation, and Vaishnavism as the school whose views on dharma, karma and moksha dominated the initial impressions and colonial-era literature on Hinduism, through the works of Thibaut, Max Müller and others.

According to Sri Vaishnavism theology, moksha can be reached by devotion and service to the Lord and detachment from the world. When moksha is reached, the cycle of reincarnation is broken and the soul is united with Vishnu, though maintaining their distinctions, in Vaikuntha, Vishnu's heaven. Moksha can also be reached by total surrender and saranagati, an act of grace by the Lord. God, according to Ramanuja's Sri Vaishnavism philosophy, has both soul and body; all of life and the world of matter is the glory of God's body.

The Mordvins (also Mordva, Mordvinians) remain one of the larger indigenous peoples of Russia. They consist of two major subgroups, the Erzya and Moksha, besides the smaller subgroups of the Qaratay, Teryukhan and Tengushev (or Shoksha) Mordvins who have become fully Russified or Turkified during the 19th to 20th centuries. Less than one third of Mordvins live in the autonomous republic of Mordovia, Russian Federation, in the basin of the Volga River. The Erzya Mordvins (, Erzyat; also Erzia, Erza), who speak Erzya, and the Moksha Mordvins (, Mokshet), who speak Moksha, are the two major groups.

After preaching for 70 years, Parshvanatha attained moksha at Shikharji on Parasnath hill at the age of 78 on Savana Shukla Saptami according to Lunar Calendar. His death is considered moksha (liberation from the cycle of birth and death) in Jain tradition and celebrated as Moksha Saptami. This day is celebrated on large scale at Parasnath tonk of the mountain, in northern Jharkhand, part of the Parasnath Range by offering Nirvana Laddu (Sugar balls) and reciting of Nirvana Kanda. Parshvanatha has been called ' (beloved of the people) by Jains.

49–63Daniel H. H. Ingalls, "Dharma and Moksha", Philosophy East and West, Vol. 7, No. 1/2 (Apr.–Jul. 1957), pp.

However Shiva realised this was Adi and killed him with his trishula. Adi begged for forgiveness and Shiva gave him moksha.

Fifth tonk; The Fifth tonk is of Lord Neminath's footprints. Lord Neminath, the 22nd tirthankar attained nirvana/moksha from this site.

These souls are in heavens for a fixed lifespan and even they have to undergo reincarnation as humans to achieve moksha.

Moksha women 19th century The Mordovian National Costume appeared in ancient times in peasant environment, and during that time it was endowed with characteristic features, such as particular cut, special cloth, ornaments and special decoration. The folk Mordovian costume, especially female, is very colorful. It is subdivided into Erzya and Moksha types. Most fabrics for making clothes were homemade.

Jains believe that their 22nd Tirthankara (propagators of Jain religion) Neminath attained Moksha/ Nirvana on Girnar in Gujarat. Many other monks have also got attained Moksha in Gujarat; especially on the holy mountains of Girnar and Shatrunjaya. The Jain councils were held in Vallabhi c. 5th century CE. Their canonical scriptures were written down during this council.

The Erzya graves from this era were oriented north-south, while the Moksha graves were found to be oriented south-north. The Mordvin language began to diverge into Moksha and Erzya over the course of the 1st millennium AD.Taagepera, p. 152Mokshin (1995), p. 33. Erzyans lived in the northern parts of the territory, close to present-day Nizhny Novgorod.

The purpose or goal of human existence is called purushartha. According to the Vedas, there are four goals namely artha (wealth), kama (pleasure), dharma (righteousness) and moksha (permanent freedom from worldly bondage). According to this philosophy, the first three goals are not an end by themselves but need to be pursued with the ideal of attaining moksha.

According to Hinduism, a kṣhetra is a sacred ground, a field of active power, and a place where final attainment, or moksha, can be obtained. The Garuda Purana says that seven cities, including Kanchipuram are providers of moksha. The city is a pilgrimage site for both Saivites and Vaishnavites. It has close to 108 Shiva temples.

Samayasāra (The Nature of the Self) is a famous Jain text composed by Acharya Kundakunda in 439 verses. Its ten chapters discuss the nature of Jīva (pure self/soul), its attachment to Karma and Moksha (liberation). Samayasāra expounds the Jain concepts like Karma, Asrava (influx of karmas), Bandha (Bondage), Samvara (stoppage), Nirjara (shedding) and Moksha (complete annihilation of karmas).

64-66 (moksha); 107-108, 111, 115-125 (dharma). Warrior caste karma (p.59), dharma (pp. 108–111, Yudhishthira's protest at 111).

She is said to have died in the Himalayas in a forest fire along with Dhritarastra, Vidura and Kunti and attained moksha.

Bhagavad Gita 4.34 According to Advaita, the seeker will be able to attain liberation from the cycle of births and deaths (moksha).

When an Arihant reaches the stage of moksha (liberation), the soul travels to the Siddhashila (highest realm in universe) in one samay.

Ayyavazhi, like Hinduism, believes in reincarnation. It states that all lives are continually reborn until they reach Dharma Yukam, the state of Moksha.

The town is named after the Kirzhach River. The root of the name (kirzh) corresponds to a Moksha or Erzya word meaning "left".

The Advaita tradition considers moksha achievable by removing avidya (ignorance). Moksha is seen as a final release from illusion, and through knowledge (anubhava) of one's own fundamental nature, which is Satcitananda. Advaita holds there is no being/non-being distinction between Atman, Brahman, and Paramatman. The knowledge of Brahman leads to moksha,Anantanand Rambachan, The limits of scripture: Vivekananda's reinterpretation of the Vedas University of Hawaii Press, 1994, pages 124-125 where Brahman is described as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone.

In contrast, the Śvētāmbara tradition has believed that women too can attain moksha just like men. According to Jainism, purification of soul and liberation can be achieved through the path of three jewels: Samyak darśana (Correct View), meaning faith, acceptance of the truth of soul (jīva); Samyak jnana (Correct Knowledge), meaning undoubting knowledge of the tattvas; and Samyak charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). The four jewels are called moksha marg.

Liberation or moksha in Vedanta philosophy is not something that can be acquired. Ātman (Soul) and Self-knowledge, along with the loss of egotistic ignorance, the goal of moksha, is something that is always present as the essence of the self, and must be realized by each person by one's own effort. While the Upanishads largely uphold such a monistic viewpoint of liberation, the Bhagavad Gita also accommodates the dualistic and theistic aspects of moksha. The Gita, while including impersonal Nirguna Brahman as the goal, mainly revolves around the relationship between the Self and a personal God or Saguna Brahman.

In Swaminarayan’s soteriology, the ultimate goal of life is moksha, a spiritual state of ultimate liberation from the cycle of births and deaths. To attain moksha, an individual must overcome the ignorance of maya, which Swaminarayan describes as self-identification with the physical body, personal talents, and material possessions.See Gadhada II.50, Gadhada III.39, Kariyani 12 Sahajānanda, Swami (2015).

As explained in Hinduism, all his life Yudhishthira struggles to follow his conscience.Chapters 3 moksha, and 5 dharma. Yet when Yudhishthira participates in the battle of Kuruksetra, he is told by Krishna to state a "half truth" meant to deceive. Zaehner discusses: Yudhishthira and moksha (liberation), and karma; and Yudhishthira's troubles with warrior caste dharma.Zaehner, Hinduism (1962, 1966), Yudhishthira: pp.

Samsara ends when one attains moksha, liberation. In early Buddhism, Nirvana, the "blowing out" of desire, is moksha. In later Buddhism insight becomes predominant, for example the recognition and acceptance of non-self, also called the anatta doctrine. One who no longer sees any soul or self, concludes Walpola Rahula, is the one who has been liberated from the samsara suffering cycles.

297 Jaina texts sometimes use the term Kevalya, and call the liberated soul as Kevalin. As with all Indian religions, moksha is the ultimate spiritual goal in Jainism. It defines moksha as the spiritual release from all karma. Jainism is a Sramanic non-theistic philosophy, that like Hinduism and unlike Buddhism, believes in a metaphysical permanent self or soul often termed jiva.

In 1955, 2 km below the mouth of the river. Prices on the Moksha River built Rasypukhinsky hydro-power plant with a hydroelectric power station and a wooden shipping lock. Navigation on the river was carried out until the mid-1990s. On the Moksha is the Trinity-Scans monastery, the Nativity-Theotokos Sanaksar Monastery and the Krasnoslobodsky Savior-Transfiguration Monastery.

Moksha is the majority language in the western part of Mordovia. Due to differences in phonology, lexicon, and grammar, Erzya and Moksha are not mutually intelligible, to the extent that Russian language is often used for intergroup communications. The two Mordvinic languages also have separate literary forms. The Erzya literary language was created in 1922 and the Mokshan in 1923.

Before 1917 about 100 books and pamphlets mostly of religious character were published. More than 200 manuscripts including at least 50 wordlists were not printed. In the 19th century the Russian Orthodox Missionary Society in Kazan published Moksha primers and elementary textbooks of the Russian language for the Mokshas. Among them were two fascicles with samples of Moksha folk poetry.

Shikharji means the "venerable peak". The site is also called Sammed Śikhar or Sammet Shikhar "peak of concentration." because it is a place where twenty of twenty-four Tirthankaras attained Moksha through meditation. The word "Parasnath" is derived from Parshvanatha, the twenty-third Jain tirthankara, who was one of those who is believed to have attained Moksha at the site.

Andrey Alyoshkin's impression of king Tyushtya. Tyushtya () (IV c.) - is a Mokshan epic hero character based on Moksha legends, which mostly survived among Mokshas living in on the right bank of Volga and in Siberia. He serves as a symbol of Moksha's struggle with Russian expansion. Tyushtya is also regarded as the great leader of the Moksha, Erzya and Meschera alliance.

Moksha, also known as Moksha: Salvation, is a 2001 Indian crime drama film produced and directed by Ashok Mehta and starring Arjun Rampal and Manisha Koirala as the lead pair. The film launched the career of actor Arjun Rampal as well as gave a boost to Manisha Koirala's already successful career. Ashok Mehta won the National Film Award for Best Cinematography.

Arvind Chittumalla, yogiloka.com, yoga blogs More information about Moksha Festival can be found on their website www.mokshafestival.com Moksha festival integrates Yoga & Ayurveda, two main philosophical systems of India, to represent a wider spectrum of spirituality and wellness. The festival emphasizes the fact that Yoga is much more than a series of physical poses, it is a science of self-realization.

Following the interest in psychedelics and spirituality, the term "ego death" has been used to describe the eastern notion of "enlightenment" (bodhi) or moksha.

Like other Uralic languages, Moksha is an agglutinating language with elaborate systems of case-marking and conjugation, postpositions, no grammatical gender, and no articles.

In the Vachanamrut, Swaminarayan outlines his theology and its ultimate goal, moksha (mokṣa), a spiritual state characterized by eternal bliss and devotion to God.

The ruins (bricked building, bath, Muslim graves) are situated in Penza Oblast near the modern town of Narovchat in the upper stream of Moksha River.

According to Madhva tradition, the creator is superior to the creation, and hence moksha comes only from the grace of Vishnu, but not from effort.

Surya as the bestower of moksha (release) is emphasized in this text. The Samba Purana, a Saurite upapurana, is a text entirely dedicated to Surya.

He gained kevalgyana when he realised there is no beauty in our bodies and hence renounced the world being kevalgyani (omniscient) and then attained moksha.

06 Moksha National Costume is very colorful. The main part of women’s costume is a white canvas "Panar- shirt", which is decorated by hand embroidery. According to the cut, characteristic of embroidery, ornament, colour it is easy to identify the ethnic group a woman. The cut of Moksha “panar-shirt” differs from Erzya shirt. “Panar-shirt” is made from the bended in two linen.

Vaishnavism, one of the bhakti schools of Hinduism, is devoted to the worship of God, sings his name, anoints his image or idol, and has many sub-schools. Vaishnavas (followers of Vaishnavism) suggest that dharma and moksha cannot be two different or sequential goals or states of life. Daniel H. H. Ingalls, "Dharma and Moksha", Philosophy East and West, Vol. 7, No. 1/2 (Apr.

Kaivalya in Yoga school. Samkhya school suggests that jnana (knowledge) is a sufficient means to moksha, Patanjali suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha. Patanjali holds that ignorance is the cause of suffering and saṁsāra. Liberation, like many other schools, is removal of ignorance, which is achieved through discriminative discernment, knowledge and self-awareness.

Apaddharma anusasana Parva :: This sub-book describes the rules of conduct when one faces adversity. :3. Moksha dharma Parva :: This sub-book describes behavior and rules to achieve moksha (emancipation, release, freedom). Shanti parva begins with sorrowful Yudhishthira lamenting the loss of human lives during the war. The great Rishis came there to see that monarch, among them were Vyasa, Narada, Devala, Devasthana and Kanwa.

Sahu explains: Jnana yoga (Yoga of Knowledge) is one of the three main paths (margas), which are supposed to lead towards moksha (liberation) from material miseries. The other two main paths are Karma yoga and Bhakti Yoga. Rāja yoga (classical yoga) which includes several yogas, is also said to lead to moksha. It is said that each path is meant for a different temperament of personality.

The great native scholar Makar Evsevyev collected Moksha folk songs published in one volume in 1897. Early in the Soviet period, social and political literature predominated among published works. Printing of Moksha language books was all done in Moscow until the establishment of the Mordvinian national district in 1928. Official conferences in 1928 and 1935 decreed the northwest dialect to be the basis for the literary language.

POF Music, "Product of France" is an electronic music record label based in Paris, France. It is home to artists such as Joking Sphinx and Moksha.

Hinduism, Buddhism, Jainism, and Sikhism share the concept of moksha, liberation from the cycle of rebirth. They differ however on the exact nature of this liberation.

Moksha brings back Yodha's vision with her divine power. Yodha decides to completely destroy Irendri as she is trying to harm people and succeeds in the climax.

Ayyavazhi disciples believe in the law of karma and that practicing good karma will grant them Moksha. The practice of good karma leads the devotee to God.

Irendri, to take revenge, attacks Agartha, a village in Anga Rashtram, and makes the children of the village senseless. Druki (Vallabhaneni Ramji) goes to Pushpagiri to bring Moksha, who could save their children. Druki, Yodha, and Moksha start from Pushpagiri and reach Agartha. At this juncture, the sarpa sakti tells Irendri that Moksha's blood would make her invincible if it was taken by her on lunar eclipse day.

Kindly continue to be the saviour of my family and stay eternally in my kingdom." Manikandan then enlightened the King on the path of attainment of 'moksha'. These words of the Lord are contained in ‘Bhuthanathageetha'. To the King who is by now mentally cleansed and completely immersed in 'bhakthi', Lord Ayyappa says: "I am to free you from all worldly sorrows & worries and to grant you 'moksha'.

Image of Narasimha slaying Hiranyakasipu, Prahlada is also seen praying As per Hindu legend, a son of Brahma named Karthama Prajapathi did penance worshipping Vishnu to attain Moksha. Vishnu was not pleased and Lakshmi, his consort, wanted to give Moksha to him immediately. During Kali Yuga, Karthama was born as prince named Sangabalan. During his young age, he wanted to marry Kumudavalli, who was an ardent devotee of Vishnu.

Later, Moksha plays a magic trick for Sugar's target. Seeing this as a distraction, Sugar attempts to steal the money but is caught by the investor. The frustrated Sugar takes Moksha as a hostage to go away, only to bump into Yogi, who messes with him with magic tricks. Sugar accidentally shoots Radha and attempts to run away, but is knocked down by Nala (encouraged by Nani) with a nearby stick.

The language belongs to the Mordvinic branch of the Uralic languages. Erzya is a language that is closely related to Moksha but has distinct phonetics, morphology and vocabulary.

The three bodies are an essential part of the Yoga physiology. Yoga aims at controlling the vital energies of the bodies, thereby attaining siddhis (magical powers) and moksha.

He gave one and easiest method to get 'Moksha'. They are 'Satsang' and 'Dhyan'(Meditation). Mehi was a direct disciple of Baba Devi Sahab of Muradabad, Uttar Pradesh.

Moksha Kalyanak: On Mount Kailash where Lord Rishabhdev attained Salvation or Nirvana, his eldest son Bharat, the first Chakravartin(emperor of Bharat Kshetra), constructed seventy two magnificent golden temples.

The bast shoes were criss-cross braided, with low sides and special loops. The Moksha women wrapped their legs around with white or black pieces of material called onuchi.

If a person commits any of the Maha Patakas, the sin shall never leave them until their death, ultimately leading them to temporary hell but in the end Moksha.

After Lakshmana's death, Rama becomes a monk. He attains Kevala Jnana and subsequently moksha. Lakshmana and Ravana, on the other hand, go to hell. Sita was born in heaven.

On account of the adhyasa, Jiva interacts with the objects and other Jivas with a sense of doer-ship etc.; and experiences samsara; liberation from samsara is called moksha.

Accepting fear or doubt to be the nature of one's soul is bondage, according to Niralamba Upanishad. The desire for anything, including moksha is bondage. Moksha is defined by the text in verse 31, as abandoning bondage, knowing what is eternal and what is transient, and being in the eternal. The Vidwan, or the learned, states the text, is one who has cognized the unchanging reality of his consciousness that is latent in everyone.

In Hindu theology it means "pride, stubborn mindedness".Shankarcharyara Granthabali, Basumati publication (Kolkata: 1995) volume 3 It is seen as a major obstacle to attaining moksha or salvation. As long as a Hindu harbors mada (written as मद in Sanskrit, not Maadaa, Maadaa means female of any animal species) or jealousy towards other fellow human beings, he will not be able to attain moksha or salvation.(Speakers of Hindi, Marathi, Punjabi, Bengali, etc.

This conscious state of nescience leads to samsara (cycle of reincarnation), only to end for a jiva when moksha (liberation) is achieved through self- realization or remembrance of one's true spiritual self/nature.Christopher Chapple (1986), Karma and creativity, State University of New York Press, , pages 60-64 The different schools of thought differ in understanding about the initial event that led to the jivas entering the material creation and the ultimate state of moksha.

Moksha Festival is a two-day festival celebrating wellness, spiritual expansion and conscious living through: Yoga, Ayurveda, Sacred Music and healthy food. It is an opportunity to celebrate old friendships and build new ones with like minded people and businesses. It attracts all kinds of people who are interested in a conscious living. Moksha Festival is celebrated in various cities in the United States, mostly in the 2nd half of the year.

In Shaivism, anava is the cause of the individual soul's mistaken sense of separate identity from Universal God Siva, and the last bond broken before union or Self-Realization (moksha).

Rama Navami and Navarathri are other prominent festivals celebrated in the temple. Gajendra Moksha festival is celebrated during the Tamil month of Aadi (July - August) in the star of Hastham.

The specially-built boat was named Moksha, Sanskrit for freedom. To raise cash Stevie cycled to Marrakesh, Morocco. The pair had no formal training in either cycling or riding pedal boats.

Kalikamba considers this as an insult of Shiva and cuts both her hands as a punishment. The account ends by saying that Kalikamba attained moksha (salvation) by the grace of Shiva.

To the two gatekeepers who had taunted Narada earlier, Ram tells them that in another time, in the guise of a human, he will slay them and they will attain Moksha.

The aim of spiritual quest in the Upanishadic traditions is find the true self within and to know one's soul, a state that it believes leads to blissful state of freedom, moksha.

The source of Moksha is on a treeless place. Research conducted in 2009-2010. Showed that from the south with. Lookout among the elevated places stretches low (up to Elizavetino) about long.

I тыс. н. э.: (из истории костюма) . — Т. 2 . — Самара, 2001 — С. 220—222 Archeological data show that the boundaries of Moksha territory did not change between the fourth and 8th centuries.

Like most ekadashis, the rites involve worship and prayers to Vishnu. On this day, the avatar Krishna is also worshipped. Devotees properly observing the fast are believed to attain moksha after death.

The spiritual goal in Jainism is to reach moksha for ascetics, but for most Jain laypersons it is to accumulate good karma that leads to better rebirth and a step closer to liberation.

2004 performance in Chukaly, Mordovia Torama (, alternative name in ) is a music group from Saransk, Mordovia in Russia, performing traditional songs and music of Mordvin ethnic groups, namely Erzya, Moksha, Shoksha, and Qaratay.

In the case of Hinduism orthopraxy and ritualism are conflated. Emphasis on ritual vs. personal salvation (moksha) was a major division in classical Hindu philosophy, epitomized by Purva Mimamsa vs. Uttara Mimamsa (Vedanta).

34, Fasc. 1 (Jun., 1987), pages 18-44 These virtues and ethical premises are considered in Hinduism as necessary for an individual to achieve a self-realized, enlightened, liberated state of existence (moksha).

Individual Souls retain their separate identities even after moksha. They live in Fellowship with God either serving Him or meditating on Him. The philosophy of this school is SriVaishnavism, a branch of Vaishnavism.

In our example, the individual souls, that is the fishes dissolve into the water, that is merge with the Supreme being once they die and are absorbed by the ocean (the Universe). Of course, as in other Hindu schools of thought, the individual souls will continue this cycle of birth, death and re-birth until they attain moksha or liberation. There are different paths to liberation based upon the school. In Vishishtadvaita, moksha or liberation can be attained by loving god.

Shri Swami Keshwanand Satyarthi Ji Maharaj preached the concept and relevance of Advaita Vedanta, self-realization (Aatm Gyan) and the practices of Dhyana and meditation. Advait refers to the idea that the soul (Atman) is the same as the highest metaphysical reality (Brahman). Advaita Vedanta emphasizes the idea that moksha is achievable in this life in contrast to Indian philosophies that emphasize moksha after death. Advaita Vedanta is one of the most studied and most influential schools of classical Indian thought.

Mahavirasvami had preached about men and women equality. The clothes-wearing Svetambaras have interpreted Mahavira's teaching as encouraging both sexes to pursue a mendicant, ascetic life with the possibility of moksha (kaivalya, spiritual liberation).

It is said that Tan Cin Jin walked over the water across Bali Strait, while the two officers used his sandals as a boat. After that, they climbed Sembulungan Mountain at Blambangan and entered moksha.

Phorward is a studio album by the Scottish band The Shamen. It was released in 1989 on Moksha Records. It was billed as a "mini album" because the original vinyl release had only six tracks.

Balinese Hinduism incorporates moksha as one of five tattwas. The other four are: brahman (the one supreme god head, not to be confused with Brahmin), atma (soul or spirit), karma (actions and reciprocity, causality), samsara (principle of rebirth, reincarnation). Moksha, in Balinese Hindu belief, is the possibility of unity with the divine; it is sometimes referred to as nirwana.Balinese Hindus spell words slightly differently from Indian Hindus; tattva in India is spelled tattwa in Bali, nirvana in India is spelled nirwana in Bali, etc.

Dhenupureeswarar got his name because he gave moksha to a cow (). Sage Kapila is said to have been reborn as a cow for his sin of having improperly worshiped a Shiva lingam using his left hand. The cow continued to worship Shiva by pouring milk on a Shiva lingam buried in the ground. The cowherd initially punished the cow for wasting the milk, but when the villagers unearthed the Shiva lingam, Shiva appeared and granted moksha (liberation) to Kapila and forgave the cowherd who had mistreated him.

E with diaeresis (Ӭ ӭ; italics: Ӭ ӭ) is a letter of the Cyrillic script. Its form is derived from the Cyrillic letter E (Э э Э э). E with diaeresis is used in the alphabet of the Kildin Sami language, where it represents the close-mid front unrounded vowel , following a palatalized (sometimes called "half- palatalized") stop, . In Moksha, it was used for the near-open front unrounded vowel , however, in contemporary Moksha it's been replaced by Я or word- initially by Э.

The National Anthem of the Republic of Mordovia, also known as Hail, Mordovia! (Moksha/Erzya: Шумбрат, Мордовия!; ) is the anthem of the Republic of Mordovia. It was composed by N. Koshelieva with words by S. Kinyakin.

Maitri Upanishad deals with the concept and nature of Atman (Soul, Self), the question of "how is joy possible?" and "how one can achieve moksha (liberation)?"; in later sections it offers a debate on possible answers.

Helmuth von Glasenapp: Der Hinduismus. Religion und Gesellschaft im heutigen Indien, Hildesheim 1978, p. 248. In contrast, most Hindus believe in universal salvation, that all souls will eventually obtain moksha, even if after millions of rebirths.

Besides this, Shaffi is also a co-founder of Moksha Yug Access, a micro finance institution that operates in rural India, and the Education Initiative, which is involved in e-learning and starting Schools across India.

Moksha is derived from the root , ', which means free, let go, release, liberate. In Vedas and early Upanishads, the word , ' appears, which means to be set free or release, such as of a horse from its harness.

He never married and remained a celibate. He attained Kevala Jnana within one month of Tapsya and Moksha at Champapuri, of Bihar in India on the fourteenth day of the bright half of the month of Ashadh.

Videha mukti (Sanskrit, "liberation after death or literally liberation from the body") refers to the moksha(enlightenment or liberation) after death. Also it means the liberation from the witness state. Beyond the "I Brahman" conviction. Beyond turiya.

Brahman is seen as a supreme being with a personality and manifest qualities. The ātman depends upon Brahman for its existence; the meaning of life is achieving Moksha through the love of God and upon His grace.

McDaniel (2004), p. 5. Shakta Hindu and Tantric sects additionally worship her as the ultimate reality or Brahman.McDaniel (2004), p. 104. She is also seen as the divine protector and the one who bestows moksha, or liberation.

Some scholars believe that under pressure from developments in Indian religiosity, which began to see "liberating insight" as the essence of moksha, the four noble truths were then added as a description of the Buddha's "liberating insight".

They note that there is no historical evidence of the philosophers of the two schools meeting, and point out significant differences in the stage of development, orientation and goals of the two philosophical systems. Wadia writes that Plato's metaphysics were rooted in this life and his primary aim was to develop an ideal state. In contrast, Upanishadic focus was the individual, the self (atman, soul), self- knowledge, and the means of an individual's moksha (freedom, liberation in this life or after-life).RC Mishra (2013), Moksha and the Hindu Worldview, Psychology & Developing Societies, Vol.

Karl Potter (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Volume 3, Delhi: Motilal Banarsidass, pp 210-215 Advaita Vedanta emphasizes Jnana Yoga as the means of achieving moksha. Bliss, claims this school, is the fruit of knowledge (vidya) and work (karma).Karl Potter (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Volume 3, Delhi: Motilal Banarsidass, pp 213 The Dvaita (dualism) traditions define moksha as the loving, eternal union with God (Vishnu) and considered the highest perfection of existence.

They note that there is no historical evidence of the philosophers of the two schools meeting, and point out significant differences in the stage of development, orientation and goals of the two philosophical systems. Wadia writes that Plato's metaphysics were rooted in this life and his primary aim was to develop an ideal state. In contrast, Upanishadic focus was the individual, the self (atman, soul), self- knowledge, and the means of an individual's moksha (freedom, liberation in this life or after-life).RC Mishra (2013), Moksha and the Hindu Worldview, Psychology & Developing Societies, Vol.

Humankind, according to Upadhyaya, had four hierarchically organized attributes of body, mind, intellect and soul which corresponded to the four universal objectives of dharma (moral duties), artha (wealth), kama (desire or satisfaction), and moksha (total liberation or 'salvation'). While none could be ignored, dharma is the 'basic', and moksha the 'ultimate' objective of humankind and society. He claimed that the problem with both capitalist and socialist ideologies is that they only consider the needs of body and mind, and were hence based on the materialist objectives of desire and wealth.

In Hinduism, moksha means merging of soul with universal soul or eternal being and escaping the cycle of births and deaths; in Jainism, it is action-less and peaceful existence. In Vedic philosophy or Sanatana Dharma, salvation is giving up the sense of being a doer and realizing Self to be the same as Universe and God. In Jainism, salvation can be achieved only through self-effort and is considered to be the right of human beings. In Jainism, one definite path to attain liberation (moksha) is prescribed.

When moksha is reached, the cycle of reincarnation is broken and the soul is united with Vishnu after death, though maintaining their distinctions, in vaikuntha, Vishnu's heaven. Moksha can also be reached by total surrender and saranagati, an act of grace by the Lord. Ramanuja's Sri Vaishnavism subscribes to videhamukti (liberation in afterlife), in contrast to jivanmukti (liberation in this life) found in other traditions within Hinduism, such as the Smarta and Shaiva traditions. Two hundred years after Ramanuja, the Sri Vaishnava tradition split into the Vadakalai ("northern culture") and Tenkalai ("southern culture").

Sangeetha Menon (2012), Advaita Vedanta, IEP Advaita Vedānta is the oldest extant sub-school of Vedānta, which is one of the six orthodox (āstika) Hindu philosophies (). Although its roots trace back to the 1st millennium BCE, the most prominent exponent of the Advaita Vedānta is considered by tradition to be the 8th century scholar Adi Shankara.Stephen Phillips (1998), Classical Indian Metaphysics, Motilal Banarsidass, , p. 332 note 68 Advaita Vedānta emphasizes Jivanmukti, the idea that moksha (freedom, liberation) is achievable in this life in contrast to other Indian philosophies that emphasize videhamukti, or moksha after death.

Mikhail Petrovich Devyatayev (; Moksha/Erzya: Михаил Петрович Девятаев; 8 July 1917 – 24 November 2002) was a Soviet fighter pilot known for his incredible escape from a Nazi concentration camp on the island of Usedom, in the Baltic Sea.

Park considers his work as writing between novel and religious text in that it seeks to realize how a life can reach Moksha by physical and spiritual evolution.Lee, Mon-jae. “Interview with Park Sang-ryung.” Munhakdongnae, Fall 1997.

However, Shiva caught hold of his hand as he started cutting his throat. Shiva appeared with his consort Parvati and blessed Kaliya, whose wound magically healed. Kaliya was granted moksha (salvation) and a place in Shiva's abode Kailash.

Cleanliness is control over the senses. One must consume the drink of Brahman. One must live on alms and in a solitary place alone and realize the non-duality of the Soul and Brahman. Thus, one attains emancipation (moksha).

There comes pati to rear them towards the Moksha. This pati differ from ordinary cowherd as he doesn't obtain any advantages either by growing or shepherding cattle, and pashus cannot realize anything with their limited movement caused by pasha.

Similarly, the Purushottam Prakash, Swamini Vato and Bhaktachintamani also expound the redemptive qualities of the Swaminarayan mantra, stating that devotees who chant the mantra will attain moksha, the pinnacle of spiritual attainment characterized by eternal bliss and devotion to God.

He grants his devotees a good health and life from which anything can be achieved. It is said that those who are true devotees of Tara and Tarak , Bhagwati Tara breastfeeds that devotee and then the devotee attains moksha or salvation.

In Jainism, moksha and nirvana are one and the same.: "Moksa and Nirvana are synonymous in Jainism". p.168Michael Carrithers, Caroline Humphrey (1991) The Assembly of listeners: Jains in society Cambridge University Press. : "Nirvana: A synonym for liberation, release, moksa." p.

The name "Tambov" originates from the Moksha language word "" (tomba) meaning "abyss", Мокшанско-русский словарь / НИИЯЛИЭ при Совете Министров Правительстве Республики Мордовия; Под редакцией Б. А. Серебрянникова, А. П. Феоктистова, О. Е. Полякова - Москва: Русский язык: Дигора, 1998. or "deep pool".

Sadasiva was born into a Telugu Velanadu Brahmin couple Moksha Somasundara Avadhaani and Parvati. His initial name was Sivaramakrishna. He was married at the age of 17. Sadasiva lived in Kumbakonam, in Tamil Nadu in the 17th to 18th century.

ATLA Religion Database. Web. 28 Sept. 2014. Through this worship each individual achieves self-realization and awareness of others through samsara and moksha. In this self-realization a bonding with the goddess occurs, which is the underlining reason for the worship.

In Hinduism, kama is regarded as one of the four proper and necessary goals of human life (purusharthas), the others being Dharma (virtuous, proper, moral life), Artha (material prosperity, income security, means of life) and Moksha (liberation, release, self-actualization).

In Advaita Vedanta moksha is attained by jnana, insight-knowledge. In Shankara's philosophical synthesis insight samadhi is used as a subsidiary to this goal. Swami Vivekananda emphasized the experience of nirvikalpa samadhi as a means to validate religious, transcendental knowledge.

To an enlightened person who has realized Brahman, the two words "bondage" and "moksha" mean "mine" and "not mine". "Mine" is linked to a person, but "not mine" relates to one who is liberated from all thinking and knows Atman.

Kaivalya (कैवल्य), is the ultimate goal of Raja yoga and means "solitude", "detachment" or "isolation", a vrddhi-derivation from kevala "alone, isolated". It is the isolation of purusha from prakṛti, and liberation from rebirth, i.e., Moksha (although this is controversial due to the predominant view that it is impossible to separate/isolate purusha from prakrati, and vice versa). Kaivalya-Mukti is described in some Upanishads such as Muktika and Kaivalya as the most superior form of Moksha which can grant liberation both within this life Jivanmukti and after death Videhamukti and the essence of all Upanishads.

The Abhavya state of soul is entered after an intentional and shockingly evil act, but Jaina texts also polemically applied Abhavya condition to those who belonged to a competing ancient Indian tradition called Ājīvika. A male human being is considered closest to the apex of moksha, with the potential to achieve liberation, particularly through asceticism. The ability of women to attain moksha has been historically debated, and the subtraditions with Jainism have disagreed. In the Digambara tradition of Jainism, women must live an ethical life and gain karmic merit to be reborn as a man, because only males can achieve spiritual liberation.

The modern representatives of Volga Finns live in the basins of the Sura and Moksha rivers, as well as (in smaller numbers) in the interfluve between the Volga and the Belaya rivers. The Mari language has two dialects, the Meadow Mari and the Hill Mari. Traditionally the Mari and the Mordvinic languages (Erzya and Moksha) were considered to form a Volga-Finnic or Volgaic group within the Uralic language family,The Uralic Language Family: Facts, Myths and Statistics; By Angela Marcantonio; p57; Voegelin, C. F.; & Voegelin, F. M. (1977). Classification and index of the world's languages.

The name of the Moksha river is connected to a term which exists in the Indian / Asian Buddhism, Hinduism, Jainism and Sikhism religions (Moksha).The word refers to freedom from saṃsāra, the cycle of death and rebirth. Although Russian lands with its origins of i.a Slavic, Uralic and Turkic people were in its history a space were Russia developed isolated for a long time and unknown to the eastern, northern, western and southern neighbors, it was a cultural space which in other phases of history was used for interaction from peoples, cultures and tribes from different continents.

During the same period of his life, U.G. reportedly practised all kinds of austerities and apparently sought moksha or spiritual enlightenment. To that end, between the ages of 14 and 21, he undertook all kinds of spiritual exercise, determined to find out whether moksha was possible. Wanting to achieve that state, he had also resolved to prove that if there were people who have thus "realized" themselves, they could not be hypocritical.U.G. carried on at some length – in practically every published work – about what he perceived as the hypocrisy of religious/spiritual people, his grandfather and other prominent Theosophists included.

129, No. 3, pages 487–498 The Yogatattva Upanishad shares ideas with the Yogasutra, Hatha Yoga, and Kundalini Yoga. It includes a discussion of four styles of yoga: Mantra, Laya, Hatha yoga and Raja. As an expounder of Vedanta philosophy, the Upanishad is devoted to the elaboration of the meaning of Atman (Soul, Self) through the process of yoga, starting with the syllable Om. According to Yogatattva Upanishad, "jnana (knowledge) without yoga cannot secure moksha (emancipation, salvation), nor can yoga without knowledge secure moksha", and that "those who seek emancipation should pursue both yoga and knowledge".

Indra in Jain mythology always serves the Tirthankara teachers. Indra most commonly appears in stories related to Tirthankaras, in which Indra himself manages and celebrates the five auspicious events in that Tirthankara's life, such as Chavan kalyanak, Janma kalyanak, Diksha kalyanak, Kevala Jnana kalyanak, and moksha kalyanak. There are sixty-four Indras in Jaina literature, each ruling over different heavenly realms where heavenly souls who have not yet gained Kaivalya (moksha) are reborn according to Jainism. Among these many Indras, the ruler of the first Kalpa heaven is the Indra who is known as Saudharma in Digambara, and Sakra in Śvētāmbara tradition.

Vishnu Saving Gajendra Gajendra Moksha () or The Liberation of Gajendra is a Puranic legend from the 8th Skandha of the Bhāgavata Purāṇa, a sacred book in Hinduism. It is one of the famous exploits of the god Vishnu. In this episode, Vishnu came down to earth to protect Gajendra, the elephant, from the clutches of a Crocodile, alternatively known as Makara or Huhu, and with Vishnu's help, Gajendra achieved moksha, or liberation from cycle of birth and death. Gajendra then attained a form like that of the god (Sarupya Mukti) and went to Vaikuntha with Vishnu.

Moksha is one of the three official languages in Mordovia (the others being Erzya and Russian). The right to one's own language is guaranteed by the Constitution of the Mordovia Republic. Статья 12. Конституция Республики Мордовия = Article 12. Constitution of the Republic of Mordovia The republican law of Mordovia N 19-3 issued in 1998 Закон «О государственных языках Республики Мордовия» declares Moksha one of its state languages and regulates its usage in various spheres: in state bodies such as Mordovian Parliament, official documents and seals, education, mass-media, information about goods, geographical names, road signs.

Buddhism does not forbid music or dance to a Buddhist layperson, but its emphasis has been on chants, not on musical rāga. Rāga, along with performance arts such as dance and music, has been historically integral to Hinduism, with some Hindus believing that music is itself a spiritual pursuit and a means to moksha (liberation).; Quote: "Some Hindus believe that music is one path to achieving moksha, or liberation from the cycle of rebirth", (...) "The principles underlying this music are found in the Samaveda, (...)".; Also see chapter 36 Rāgas, in the Hindu tradition, are believed to have a natural existence.

Yoga school believes that in the state of moksha, each individual discovers the blissful, liberating sense of himself or herself as an independent identity; Advaita Vedanta, in contrast, believes that in the state of moksha, each individual discovers the blissful, liberating sense of himself or herself as part of Oneness with everything, everyone and the Universal Self. They both hold that the free conscience is aloof yet transcendent, liberated and self-aware. Further, Advaita Vedanta school enjoins the use of Patanjali's yoga practices and the reading of Upanishads for those seeking the supreme good, ultimate freedom and jivanmukti.

Triveni sangam; SnanGhat; Dehotsarg or Shri Krishna Nija Dham Prasthan Tirth; Baldev Gufa Triveni Sangam Snanghat of Somnath established at the confluence of the three holy rivers Saraswati, Kapil and Hiran is a sacrosanct locale highly revered by Hindus as the Moksha Teerth. This is the place where the three blessed rivers flow into the Arabian Sea. As the sea is the ultimate destination of a river, obtaining Moksha is the ultimate goal of the human life. The three rivers Saraswati, Kapil and Hiran stand for the three stages of the life; birth, life and death.

Swaminarayan explains the ultimate goal of his theology is moksha, the release from the ignorance borne of maya and the cycle of births and deaths to attain infinite bliss through endless devotion to God. Moksha can occur at the time of death or while alive through the association of the Aksharbrahman Guru. In Gadhada III-39, Swaminarayan describes maya as self-identification with the physical body, which also encompasses material possessions and personal talents. To overcome this ignorance, Swaminarayan explains in Gadhada II-20 that an individual must become brahmarup (brahmarūp), an elevated state attained after developing the qualities of Aksharbrahman.

Followers of Vallabhacharya maintain that if one wants to obtain moksha and the bliss given by Krishna, the only path to do so is bhakti. In the Kali Yuga, it is believed that the forms of bhakti mentioned in the scriptures are nearly impossible to practice, so the followers of Vallabhacharya recommend pushti bhakti – which is the end itself and not means to an end, giving moksha, joy and oneness with Shree Krishna. It illustrates oneness with Shree Krishna can be achieved merely by having true belief and love for Shree Krsna and recitation of the Brahmasambandha mantra.

The words moksha, nirvana (nibbana) and kaivalya are sometimes used synonymously,For example, the Adhyatma Upanishad uses all three words nirvana, kaivalya and moksha (Verses 12, 16, 69, 70); K.N. Aiyar (Transl. 1914), Thirty Minor Upanishads, University of Toronto Robart Library Archives, Canada, pp 55-60 because they all refer to the state that liberates a person from all causes of sorrow and suffering.A. Sharma, The realization of Kaivalya in the Poetry of Les A Murray: An Indian Perspective, Explorations in Australian Literature, , Chapter 18, pp 187 However, in modern era literature, these concepts have different premises in different religions. Nirvana, a concept common in Buddhism, is a state of realization that there is no self (no soul) and Emptiness; while moksha, a concept common in many schools of Hinduism, is acceptance of Self (soul), realization of liberating knowledge, the consciousness of Oneness with Brahman, all existence and understanding the whole universe as the Self.

Women headwear varied greatly: head towels, headscarves etc. Moksha headwear consisted of 2 or 3 parts and hair dress looked like horns. Headwear showed the age and marital status. It was decorated with glass beads and lines of spangles, laces or gallons.

As per Yama, Atri, the dvija who performs Sandhyā every day without fail attains moksha (i.e. salvation) at the end of his life (i.e. videha mukti).. There is saying from vedas, "yatsandhyāmupāsate brahmaiva tadupāsate" (who does Sandhyopāsana are (indeed) worshiping the parabrahman only).

Bodhidurlabha – Rarity of finding the right path to enlightenment. Reflection on the fact that true enlightenment is very rare and many souls are deprived of moksha or liberation due to failure to reincarnate as human and attain true teachings of the Jina.

The Sapta Puri (from Sanskrit: सप्त-पुरी ', a Sanskrit meaning "seven cities") are the seven holy pilgrimage centres in India. These are the Seven Holy Pilgrimage Sites in Hinduism, which bless the Pilgrims with moksha (liberation from Cycle of Birth and Death).

Neither gyan yoga, the yoga of knowledge nor Karma Yoga, the part of virtuous deeds as described in Bhagvad Gita help him get Moksha. Finally, he asks that unworthy as he is in so many ways, he be granted the grace of Ranganatha.

Diwali is a day of Nirvana Kalyanaka of 24th Tirthankara, Mahavira. He attained Moksha on this day in 527 BCE. It falls on fifteenth day of dark half of Ashwin (Aaso) month (September/October) which is also a last day of a year.

In Jainism, salvation, moksha, and nirvana are one and the same.: "Moksa and Nirvana are synonymous in Jainism". p.168Michael Carrithers, Caroline Humphrey (1991) The Assembly of listeners: Jains in society Cambridge University Press. : "Nirvana: A synonym for liberation, release, moksa." p.

Diwali is one of the most important festival in India. Mahavir attained nirvana followed by moksha on this day in 527 BCE. It falls on the last day of Ashvina month of Jain calendar. It is also the last day of Indian calendar.

Rajchandra wrote 51 quotes on Samyati Dharma (the religion of monk) as described in Dasha Vaikalika Siddhanta (VS 1945). It is Gujarati rendering of the original Magadhi text. He also wrote commentary on Moksha Siddhanta (VS 1953). He incompletely translated Chidanandji's Swarodayagyan.

Nirartha was responsible for facilitating a refashioning of Balinese Hinduism. He was an important promoter of the idea of moksha in Indonesia. He founded the Shaivite priesthood that is now ubiquitous in Bali, and is now regarded as the ancestor of all Shaivite Pedandas.

The Moksha women wore plenty of decorations on their hips. These decorations were made of shells, buttons and pendants. There were also special towels «kes-kolucjat» on hips. There could be 6 towels in one set. The footwear called «karht`» was made of bast.

His fellow cowherds were gods, states the text. His foster-parents Nanda and Yashoda were Bliss and Moksha (salvation). Those who underwent tapas were born as trees in Gokul. Pranava (Om) became Devaki, while the Nigama of the Vedas became Vasudeva – the father of Krishna.

The Erzya language has a limited system of vowel harmony, involving only two vowel phonemes: (front) versus (back). Moksha, the closest relative of Erzya, has no phonemic vowel harmony, though has front and back allophones in a distribution similar to the vowel harmony in Erzya.

E16 itself is still in active development that runs independently of E17, reaching the 1.0 milestone in 2009 (1.0.20 as of 2019). Bodhi Linux was built around the Enlightenment 17 desktop, but forked it to create the Moksha desktop. The current version is E24.

Anaganaga O Dheerudu focuses on the journey of Moksha, a nine-year-old girl with special healing powers, and Yodha, her fierce warrior bodyguard, as they travel to a faraway village to save its children, under the constant menace of the evil witch Irendri.

Donaldson has commented on his website that moksha, samadhi, and turiya are ways the Ravers describe themselves, while their other names are given by others. Donaldson repeats this application of Sanskrit terms to seemingly unrelated aspects of the Land to other terms, including: dukkha, dharmakshetra, ahamkara, and yajna. The Chronicles also contain names of Semitic origin. For instance, samadhi/Satansfist is also called "Sheol", (Hebrew for the grave, the abode of the dead), moksha/Fleshharrower is also known as "Jehannum" (similar to the Hebrew "Gehinnom" and the Arabic "Jahannum", for Hell or Purgatory), and turiya/Kinslaughterer is also "Herem" (Hebrew for banned, excluded, excommunicated and Arabic for sinful or forbidden [Haram]).

Moksha is considered the ultimate ideal of human life.Alban Widgery (1930), The Principles of Hindu Ethics, International Journal of Ethics, 40(2): 239–240 At the same time, this is not a consensus among all Hindus, and many have different interpretations of the hierarchy, and even as to whether one should exist. Historical Indian scholars recognized and debated the inherent tension between active pursuit of wealth (Artha purusartha) and pleasure (Kama), and renunciation of all wealth and pleasure for the sake of spiritual liberation (Moksha). They proposed "action with renunciation" or "craving-free, dharma-driven action", also called Nishkam Karma as a possible solution to the tension.

The Bhagavad Gita discusses various paths to liberation. The Upanishads, states Harold Coward, offer a "very optimistic view regarding the perfectibility of human nature", and the goal of human effort in these texts is a continuous journey to self-perfection and self-knowledge so as to end Saṃsāra – the endless cycle of rebirth and redeath. The aim of spiritual quest in the Upanishadic traditions is find the true self within and to know one's soul, a state that they assert leads to blissful state of freedom, moksha. The Bhagavad Gita states: There are internal differences within Hindu traditions on reincarnation and the state of moksha.

The opening chapter of the Old East Slavic Primary Chronicle (early 12th century) lists the following peoples living "in the share of Japheth" among others: Chud, Merya, Muroma, Ves, Mordvin (Moksha and Erzya), Chud beyond the portages, Perm, Pechera, Yam, Ugra and Liv. The name Sum, possibly meaning Suomi (Finland in Finnish), is found in the Primary Chronicle. The names of other Finnic tribes are also listed, including Veps, Cheremis, Mordvins (Moksha and Erzya) and Permians. The Chudes, as mentioned in the earliest East Slavic chronicles, are in a 12th-century context usually considered to be Estonians, although the name sometimes referred to all Finnic peoples in north-western Rus.

According to Jainism, purification of soul and liberation can be achieved through the path of three jewels: Samyak darśana (Correct View), meaning faith, acceptance of the truth of soul (jīva); Samyak jnana (Correct Knowledge), meaning undoubting knowledge of the tattvas; and Samyak charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). The four jewels are called moksha marg. According to Jain texts, the liberated pure soul (Siddha) goes up to the summit of universe (Siddhashila) and dwells there in eternal bliss.

Frightened by the curse, the moon god started pleading for mercy. Ganapati said "Ok, but you shall be changing from new moon to full moon. Also if anyone sees the moon on my birthday, he or she shall not attain moksha (liberation)." The moon god kept quiet.

Heisig, James W. (1982). Review: Gedatsukai: Its Theory and Practice by Minoru Kiyota, Japanese Journal of Religious Studies 9 (4), 316-318 Gedatsu is the Japanese term for moksha or enlightenment. Gedatsu-kai is a non-sectarian study, having no firm affiliation with any existing religious groups.

The Char Dham ("four abodes") is a set of four pilgrimage sites in India. Hindus believe that visiting these sites helps achieve moksha (salvation). It comprises Badrinath, Dwaraka, Puri and Rameswaram. It is considered by Hindus that every Hindu should visit the char dhams during one's lifetime.

The other three acts of Panchakritya - creation, maintenance and destruction are done below suddhavidya. These five tattvas are the Absolute which leads to the moksha of souls. Or this five tattvas can be seen as retrogradation of souls from lower state to its higher steps towards liberation.

Shri Eshwarananda Puri Swamiji, Hosadurga Matha, CHITRADURGA District 4.Shri Shivanananda Puri Swamiji, Mysore Matha MYSORE District After swamiji had moksha, Shri. Niranjanananda puri Swamiji took over as president on rotational(for five years) to Kanaka Guru Peeta. He i further developed KaginelMuttrby providing Various facilitieses.

The Kalpa Sūtra () is a Jain text containing the biographies of the Jain Tirthankaras, notably Parshvanatha and Mahavira. Traditionally ascribed to Bhadrabahu, which would place it in the 4th century BCE, it was probably put in writing 980 or 993 years after the Nirvana (Moksha) of Mahavira.

Hence, exit is called Gate of Birth (Tamil: பிறப்பு வாசல்). There is another belief that by completing this circumambulatory passage the possibility of rebirth is not there and you shall attain Moksha. Such passage is UNIQUE, explaining the life cycle including aging process, death and rebirth.

It includes a variety of disciplines, such as yoga and meditation. Nirvana is the profound peace of mind that is acquired with moksha. In Buddhism and Jainism, it is the state of being free from suffering. In Hindu philosophy, it is union with the Brahman (Supreme Being).

This perfection of soul is called Kevalin. A god thus becomes a liberated soul – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called nirvana or moksha. Jainism does not teach the dependency on any supreme being for enlightenment.

The plant life of the reserve is mostly forest (96.6%), both pine forest and mixed forest (spruce, aspen, basswood, black alder). The sandy soils are especially favorable for pine. The floodplain of the Moksha River also has oak and alder communities. Grasslands are mainly floodplain, upland little.

In this form, Parvati became Sati, her unmarried self. Brahmacharini is worshiped for emancipation or moksha and endowment of peace and prosperity. Depicted as walking bare feet and holding a japamala and kamandal in her hands, she symbolizes bliss and calm. Blue is the color code of this day.

In the Vachanamrut, Swaminarayan outlines the Akshar-Purushottam Darshan and the necessity of the Aksharbrahman guru to attain moksha, a spiritual state characterised by eternal bliss and devotion to God. This scripture is read by followers regularly and discourses are conducted daily in Swaminarayan temples around the world.

Understanding is called anubhava, knowledge or understanding derived from (personal) experience.V.S.Apte, The Practical Sanskrit-English Dictionary Anubhava removes Avidya, ignorance, regarding Brahman and Atman, and leads to moksha, liberation. In neo-Vedanta, the status of sruti becomes secondary, and "personal experience" itself becomes the primary means to liberation.

He was born 508.032 x 1018 years ago and lived for a span of 72 lakh purva. He attained kevala jnana under the sal tree and Moksha on chaitra-shukla-panchmi (fifth day of the bright half of the month of Chaitra) from Shikharji. Simhasena was his chief Ganadhara.

In Hindu theology, Arishadvarga or Shadripu/Shada Ripu (Sanskrit: षड्रिपु meaning the six enemies) are the six enemies of the mind, which are: kama (lust), krodha (anger), lobha (greed), Mada (pride), moha (attachment), and matsarya (jealousy); the negative characteristics of which prevent man from attaining moksha or salvation.

Lakshmana, Rama's brother kills Ravana. Both Ravana and Lakshmana go to hell for their actions where as Rama attains moksha(liberation). The vanaras were humans, belonging to a dynasty or clan which has a monkey as their emblem. There are many arguments to which variant is actually authentic.

Patanjali and Vyaghrapada went to these nine temples found in the above places. When they were about to reach Sirupuliyur it became night.As there was no light they could not able to continue their journey. So they started worshipping Ranga from their place itself, and started uttering moksha mantra.

The sloka that describes the 7 Pilgrimage centres: > अयोध्या मथुरा माया काशी काञ्ची अवन्तिका । पुरी द्वारावती चैव सप्तैते > मोक्षदायकाः ॥ This translates to: > Ayodhya, Mathura, Maya (Mayapuri or Haridwar), Kashi (Varanasi), Kanchi > (Kanchipuram), Avantika (Ujjain) and Dwaravati (Dwaraka); These seven cities > are giver of Moksha (Liberation) (and are called Mokshapuri).

Krasnoslobodsk (; ) is a town and the administrative center of Krasnoslobodsky District of the Republic of Mordovia, Russia, located on the left bank of the Moksha River (a tributary of the Oka), west of Saransk, the capital of the republic. As of the 2010 Census, its population was 10,151.

It includes the concepts, Yuga, evil, Moksha, Maya (Kali) etc. Several other concepts such as Tatvas, Kosas, Chakras, Karma, reincarnation, Sariyai, Kiriyai, Yoga etc. are accepted. However, Akilam maintains the rejection of all previous scriptures throughout but knowledge about several basic concepts from them are important to understand Akilam.

On August 30, 1937, the Extraordinary 2nd Congress of Councils of the Mordovian ASSR adopted the Constitution of the ASSR. The flag of the Mordovian ASSR was described in article 111, it was a red cloth with golden inscriptions "RSFSR" and "Mordovian ASSR" in Russian, in Erzya and Moksha.

When moksha is achieved, any other lives become unnecessary and one does not return to Earth. In Buddhism, a deva loka is a dwelling place of the Buddhist devas. The worlds of the devas differ greatly from each other depending on the nature of their inhabitants. See Buddhist cosmology.

As a result of this, unlimited siddhis, or spiritual powers, are readily available to them – which they use exclusively for the spiritual elevation of living beings. Through darśana, divine vision, and deshna, divine speech, they help others in attaining kevalajñana, and moksha (final liberation) to anyone seeking it sincerely.

In the Vachanamrut, Swaminarayan outlines the Akshar-Purushottam Darshan and the necessity of the Aksharbrahman Guru to attain moksha, a spiritual state characterised by eternal bliss and devotion to God. This scripture is read by followers regularly and discourses are conducted daily in Swaminarayan temples around the world.

Madhushree came to Mumbai to find a break in the playback singing industry. Initially, she recorded her music on CDs and sent it to notable people of Bollywood. One such CD reached Javed Akhtar. On Javed Akhtar's recommendation, she then made her playback singing debut through Rajesh Roshan's Moksha.

In Hinduism, the river Ganga is considered sacred and is personified as the goddess Gaṅgā. She is worshiped by Hindus and Buddhists who believe that bathing in the river causes the remission of sins and facilitates Moksha (liberation from the cycle of life and death), and that the water of the Ganges is considered very pure. Pilgrims immerse the ashes of their kin in the river Ganga, which is considered by them to bring the spirits closer to moksha. She is known by many other names including Bhagirathi, Jahnavi, Nikita, Jaahnukanya, Sapteshwari, Sureshwari, Bhagvati, Urvijaya, Chitraani, Tridhara, Bhaagirathi, Shubhra, Vaishnavi, Vishnupadi, Bhagvatpadi, Tripathaga, Payoshnika, Mahabhadra, Mandaakini, Meghna, Meghal, Gangika, Gange, Gangeshwari and Alaknanda.

Patanjali may have been, as Max Müller explains, "the author or representative of the Yoga- philosophy without being necessarily the author of the Sutras."Max Müeller, The six systems of Indian philosophy, Longmans, page 410 Hindu philosophy recognizes many types of Yoga, such as rāja yoga, jñāna yoga,The Encyclopedia of Yoga and Tantra by Georg Feuerstein karma yoga, bhakti yoga, tantra yoga, mantra yoga, laya yoga, and hatha yoga.The Encyclopedia of Yoga and Tantra, Georg Feuerstein The Yoga school builds on the Samkhya school theory that jñāna (knowledge) is a sufficient means to moksha. It suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha.

Snakes and Ladders originated in India as part of a family of dice board games that included Gyan chauper and pachisi (known in English as Ludo and Parcheesi). The game made its way to England and was sold as "Snakes and Ladders", then the basic concept was introduced in the United States as Chutes and Ladders (an "improved new version of England's famous indoor sport") by game pioneer Milton Bradley in 1943. Jain version of the game), National Museum, New Delhi Gyan chauper/Jnan chauper (game of wisdom), the version associated with the Jain philosophy encompassed the concepts like karma and Moksha. The game was popular in ancient India by the name Moksha Patam.

Rudran kills Thandavan. Hamsavalli finds her way to Rudran and beseeches him to free her from her misery and the earthly life. She also pleads with him to grant her moksha so that she never has to be born again. Rudran then slashes Hamsavalli's throat and performs her last rites.

To attain moksha, sādhana or spiritual practice is necessary. Kashmir Shaivism describes four major methods (upāya-s):Kamalakar Mishra, Kashmir Shaivism, The Central Philosophy of Tantrism, p. 339-350 # āṇavopāya, the method of the body, # śāktopāya, the method of the mind, # śāmbhavopāya, the method of Consciousness, # anupāya the ‘methodless’ method.

Renunciates receive high respect in Hindu society because of their simple ahimsa-driven lifestyle and dedication to spiritual liberation (moksha) – believed to be the ultimate goal of life in Hinduism. Some monastics live in monasteries, while others wander from place to place, depending on donated food and charity for their needs.

The nadis play a role in yoga, as many yogic practices, including shatkarmas, mudras and pranayama, are intended to open and unblock the nadis. The ultimate aim of some yogic practises are to direct prana into the sushumna nadi specifically, enabling kundalini to rise, and thus bring about moksha, or liberation.

Dharmanatha was the fifteenth Tirthankara of the present age (Avasarpini) of Jainism. According to Jain beliefs, he became a siddha, a liberated soul which has destroyed all of its karma. His birth date was the 3rd day of the Magh Sukla month of the Indian calendar. He attained Moksha at Shikharji.

In the Upanishads, there also occur the first statements of the view, dominant in Jainist teachings and elsewhere, that rebirth is undesirable and that it is possible by controlling or stopping one's actions to put an end to it and attain a state of deliverance (moksha) which lies beyond action.

The creation of the Earth is followed by the creation of the Sun, the Moon, humankind, and the Erza. Humans were created by Chipaz, the sun god, who, in one version, molded humankind from clay, while in another version, from soil. In Moksha mythology, the Supreme God is called Viarde Skai.

The Republic of Mordovia (; Moksha/Erzya: Мордовия Республикась, Mordovija Respublikaś) is a federal subject of Russia (a republic). Its capital is the city of Saransk. As of the 2010 Census, the population of the republic was 834,755. Ethnic Russians (53.4%) and Mordvins (40.0%) account for the majority of the population.

Mokosh probably means moisture. According to Max Vasmer, her name is derived from the same root as Slavic words mokry, 'wet', and moknut(i), 'get wet'. Or to dive deeply into something. She may have originated in the northern Finno-Ugric tribes of the Vogul, who worship the divinity Moksha.

In the last three verses, the Upanishad assures the efficacy of Shiva to burn all sins away if they are caused and perpetuated by others. Maheshwara's incarnation as Sarabha signifies Paramatman, combining all facets of body, mind and jeeva. Narration of the Upanishad, states the text, gives Moksha or salvation.

Pankaj Butalia is an Indian documentary filmmaker. His 1993 film Moksha (also known by the English title Salvation), on the widows of Vrindavan, received four international awards. Several of his films have been screened extensively throughout the world. He has also directed a feature film Karvaan (1999), starring Naseeruddin Shah.

In Moksha, there is even a voiceless palatal approximant (written in Cyrillic as <йх> jh) along with and (written as lh and rh). The last two have palatalized counterparts and ( and ). Kildin Sami has also . Contrastively voiceless vowels have been reported several times without ever being verified (L&M; 1996:315).

Jacobs was born in Los Angeles, California. She grew up in Arizona and Washingston. She has three sisters, Starlet, who is an artist, Nova, who is a writer, and Moksha, who is also an actress. In 2004, she graduated from University of Southern California with a double degree in psychology and music.

Kālayavan assuming him to be Krishna kicked him, thus disturbing his sleep and burning into ashes. And then Muchukunda was delighted to see Lord Shri Krishna there. Sri Krishna advises him to perform Tapasyā to cleanse the accumulated sins to attain Moksha (liberation). After meeting with lord, Muchukunda sets out of the cave.

Image of Chandraprabhu Bhagwan at Sonagiri. According to Jain texts, since the time of Chandraprabhu (the 8th Teerthankar), five and half crores of ascetic saints have achieved moksha (liberation) here. The place is considered sacred by devotees. There is a rock cut image of Chandraprabhu dating back to 5th to 6th century.

Then they marched to his residence as they wanted to capture and to kill him. In the meantime, Gajah Mada felt that his time was near. So accordingly, he put on his religious attires and began to meditate and to perform yoga. Then he disappeared (moksha) into nothingness in a state of invisibility.

Asceticism in one of its most intense forms can be found in one of the oldest religions, Jainism. Ascetic life may include nakedness symbolizing non-possession of even clothes, fasting, body mortification, penance and other austerities, in order to burn away past karma and stop producing new karma, both of which are believed in Jainism to be essential for reaching siddha and moksha (liberation from rebirths, salvation). In Jainism, the ultimate goal of life is to achieve the liberation of soul from endless cycle of rebirths (moksha from samsara), which requires ethical living and asceticism. Most of the austerities and ascetic practices can be traced back to Vardhaman Mahavira, the twenty-fourth "fordmaker" or Tirthankara who practiced 12 years of asceticism before reaching enlightenment.

Indian scholars recognized and have debated the inherent tension between renunciation and Moksha on one hand, and the active pursuit of Kama and Artha on the other.R. V. De Smet (1972), Early Trends in the Indian Understanding of Man, Philosophy East and West, 22(3): 259–268 This has led to the concepts of Pravrtti (प्रवृत्ति, Pravritti) and Nivrtti (निवृत्ति, Nivritti), with the former meaning "giving or devoting one's self to" external action, while the latter means "withdrawing and restraining one's self from" external action in order to focus on one's own liberation. Artha and Kama are Pravrtti, while Moksha is Nivrtti.Stephen N Hay and William Theodore De Bary (1988), Sources of Indian Tradition, Motilal Banarsidass, , page 211 Both are considered important in Hinduism.

Karl Potter (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Volume 3, Delhi: Motilal Banarsidass, pp. 210–215 The theistic sub-school such as Dvaita Vedanta of Hinduism, starts with the same premises, but adds the premise that individual souls and Brahman are distinct, and thereby reaches entirely different conclusions where Brahman is conceptualized in a manner similar to God in other major world religions. The theistic schools assert that moksha is the loving, eternal union or nearness of one's soul with the distinct and separate Brahman (Vishnu, Shiva or equivalent henotheism). Brahman, in these sub-schools of Hinduism is considered the highest perfection of existence, which every soul journeys towards in its own way for moksha.

The board was covered with symbolic images, the top featuring gods, angels, and majestic beings, while the rest of the board was covered with pictures of animals, flowers and people. The ladders represented virtues such as generosity, faith, and humility, while the snakes represented vices such as lust, anger, murder, and theft. The morality lesson of the game was that a person can attain salvation (Moksha) through doing good, whereas by doing evil one will be reborn as lower forms of life. The number of ladders was less than the number of snakes as a reminder that a path of good is much more difficult to tread than a path of sins. Presumably, reaching the last square (number 100) represented the attainment of Moksha (spiritual liberation).

David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23(1), pp 65-74 Nirvana of Buddhism starts with the premise that "Self is merely an illusion, there is no Self", Moksha of Hinduism on the other hand, starts with the premise that everything is the Self, states David Loy. The soteriological emphasis in Dhyana, therefore is different in Buddhism and Hinduism.Stuart Ray Sarbacker (2006), Samadhi, SUNY Press, , pages 106-108 ;Jainism Ancient Jaina scholars developed their own theories on Dhyana like other Indian religions, but little detail is mentioned in Jaina texts,Padmanabh S Jaini (2014), The Jaina Path of Purification, Motilal Banarsidass, , pages 251-258 and the Dhyana practices varied by sects within the Jaina tradition.

One should realize that all living things are forms of God. Without devotion and knowledge, humans are incomplete. Out of four purusharthas ("goals of life"), only moksha is eternal, while religious duty, wealth and pleasure decay with this life. While all beings are subject to destruction, the soul and God in our bodies is eternal.

In Indian religions moksha (Sanskrit: '; liberation) or mukti (Sanskrit: ; release —both from the root ' "to let loose, let go") is the final extrication of the soul or consciousness (purusha) from samsara and the bringing to an end of all the suffering involved in being subject to the cycle of repeated death and rebirth (reincarnation).

Lha (Ԕ ԕ; italics: Ԕ ԕ) is a letter of the Cyrillic script. It looks like a cross-digraph of the Cyrillic letters El (Л л) and Kha (Х х); Л and Х. Lha was used in the alphabet used in the 1920s for the Moksha language, where it represented the voiceless alveolar lateral .

The four arms of the swastika symbolize the four places where a soul could be reborn in the cycle of birth and death – svarga "heaven", naraka "hell", manushya "humanity" or tiryancha "as flora or fauna" – before the soul attains moksha "salvation" as a siddha, having ended the cycle of birth and death and become omniscient.

The Mokshans lived further south and west of present-day Mordovia, closer to the neighbouring Iranian, Bolgar and Turkic tribes, and fell under their cultural influence. The social organization of Moksha and Erzya depended on patriarchy; the tribes were headed by elders kuda-ti who selected a tekshtai, senior elders responsible for coordinating wider regions.

267x267px The Vedas and Puranas mention Ganges to be most sacred river. In the legends, goddess Ganga is daughter of Himavan (Himalayas) and Menavati (An apasara). She is the sister of Mother goddess, Parvati. She is the goddess of Purity and Purification as people believe bathing in Ganges removes sins and helps in gaining Moksha.

In particular, the Shunya Sampadane texts present the ideas of Allama Prabhu in a form of dialogue, where shunya is that void and distinctions which a spiritual journey seeks to fill and eliminate. It is the described as a state of union of one's soul with the infinite Shiva, the state of blissful moksha.

The narration combines both romantic and dramatic elements in an appealing manner. With lively descriptions and dialogues, the protagonists are brought to life. Furthermore, the story is logical and real. There are no mentions of impossibilities, exaggerations beyond belief and supernatural things, except for one thing, that is the disappearance of Gajah Mada (his moksha).

He was taught self- knowledge, the separation of the human soul (the supreme self) from the body, by the god of Death, Yama. Nachiketa is noted for his rejection of material desires which are ephemeral, and for his single-minded pursuit of the path of realizing salvation/Moksha i.e. emancipation of the soul from rebirth.

Kokopelli is the second album by British band Kosheen released in the UK through Moksha Recordings on 11 August 2003. The album saw the band lean towards the rock music genre. Band member Darren Beale states they named the album after a Native American deity named Kokopelli."Kosheen interview - BBC Southampton 22/09/03" . Kosheen.com.

It is not the euthanasia that is the act of sin, but worldly attachment which causes euthanasia to be looked upon as an act of sin. Even a Sannyasin or Sannyasini if they decide to, are permitted to end his or her life with the hope of reaching moksha i.e. emancipation of the soul.

Her most important temple is the Kanchi Kamakshi temple in Kanchipuram, Tamil Nadu. Kanchipuram is one of the moksha puris. Sage Durvasa done intense penance in Kanchipuram and the pleased Lalita Tripura Sundari appeared and agrees to reside in Kanchi for the benefit of her devotees. Sage Durvasa installed the Sri Chakra in this temple.

People from all religions and castes can have a surname called Kakhandaki. There are Hindu Brahmins, Lingayats, Muslims and Christians having this surname. There is a big Kakhandaki clan who lived in Bagalkot town in North Karnataka. Their ancestry reads back up to Prasanna Venkata Dasaru who attained sainthood or moksha about 200 years back.

Map of Russia with Mordovia highlighted This is a list of rural localities in the Republic of Mordovia. The Republic of Mordovia (; Moksha/Erzya: Мордовия Республикась, Mordovija Respublikaś) is a federal subject of Russia (a republic). Its capital is the city of Saransk. As of the 2010 Census, the population of the republic was 834,755.

This is available in Adhyatma Ramayana. But in Valmiki Ramayana as per the advice of Sage Agasthya Rama chants Adhithya Hridaya and worships Lord Surya to kill Ravana. # According to Adhyatma on the death of Ravana, his spirit, having luminosity of lighting enters into Rama and attains moksha. This explanation finds no place in Valmiki.

Rha (Ԗ ԗ; italics: Ԗ ԗ) is a letter of the Cyrillic script. It looks like a cross-digraph of the Cyrillic letters Er (Р р) and Kha (Х х), but it is not a composable ligature. Rha was used in the alphabet used in the 1920s for the Moksha language, where it represented the voiceless alveolar trill .

A sadhu in Haridwar, India, during Kumbha Mela.In Hinduism, sadhu is a common term for a mystic, an ascetic, practitioner of yoga (yogi) and/or wandering monks. The sadhu is solely dedicated to achieving the fourth and final Hindu goal of life, moksha (liberation), through meditation and contemplation of Brahman. Sadhus often wear ochre-colored clothing, symbolizing renunciation.

Chapter 13 asserts that the child is a state of innocence and non-attachment, and this is what one must cultivate. The child knows of no classes or stages of life and learns innocently. So also, states the text, is the state of moksha (liberation) for a sage, who knows no fear, worries, cravings, anger, or falsehood.

The legendary city of Dvaraka in Hindu history was the dwelling place of Krishna. Dwarka or Dvaraka is derived from 'Dwar', a door, and in ancient times its flourishing port was considered to be the gateway to the main land. As 'Ka' means 'Brahma' meaning gateway to Moksha (salvation). It is also called Dwarkamati and Dwarkavati or Dvaravati.

The Hindu belief is that those who visit Trimbakeshwar attain salvation or Moksha. Trimbakeshwar is considered as the most sacred town India. There are many reasons for this belief. Godavari originates from the Brahmagiri hills in this town and it is believed that it is the birthplace of Lord Ganesha, known as place of Tri-Sandhya Gayatri.

Instead, it is Lakshmana who kills Ravana. In the end, Rama, who led an upright life, renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to Hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births.

Siddhashila as per the Jain cosmology Siddhashila is an area in Jain cosmology at the apex of the universe, which is where the Jains believe people who have become arihants and tirthankaras go after they die and attain moksha. Such people are called siddhas after they discard their mortal body, hence the origin of the term.

By immersing oneself in the love of God, one's karmas slough off, one's illusions decay, and truth is lived. Both the worshiped and worshiper gradually lose their illusory sense of separation and only One beyond all names remains. This is salvation to dualist schools of Hinduism. Dvaita Vedanta emphasizes Bhakti Yoga as the means of achieving moksha.

Gautama was the senior- most of 11 ganadharas (chief disciples) of Mahavira. He had two brothers Agnibhuti and Vayubhuti who also became ganadhara of Mahavira. Other ganadhara were Vyakta, Sudharma, Mandikata Mauryaputra, Akampita, Acalabharata, Metarya and Prabhasa. In Jain traditional accounts, Gautama is believed to have gained Kevala Jnana (omniscience) immediately after the moksha (liberation) of Mahavira.

Suparśvanātha ( ), also known as Suparśva, was the seventh Jain Tīrthankara of the present age (avasarpini). He was born to King Pratistha and Queen Prithvi at Varanasi on 12 Jestha Shukla in the Ikshvaku clan. He is said to have attained moksha at Śikharji on the sixth day of the dark half of the month of Phālguna.

Naminatha was born on the 8th day of Shravan Krishna of the lunisolar Jain calendar. He attained Kevala Jnana under a Bakula tree. He had 17 Ganadhara, Suprabha being the leader. According to Jain tradition, he liberated his soul by destroying all of his karma and attained Moksha from Sammed Shikhar nearly 571,750 years before Neminatha.

According to Jain belief, on his wedding day Neminatha heard the cries of animals being killed for the marriage feast, and moved by the sorrow he renounced the world to become a monk – a scene found in many Jain artwork. He is believed to have attained moksha on Girnar Hills near Junagadh, a pilgrimage center for Jains.

The mother of the house wishes good health to all family members. According to Mahabharata, king Bhishma, who had the power to control his own death, happened to choose to die on the day of Maghe Sakranti. Therefore, it is believed that to die on this day might achieve Moksha, a release from the rebirth cycle.

Like all other Chakravartin, he also conquered all the lands and went to write his name on the foothills of mountains. Seeing the names of other Chakravartin already there, he saw his ambitions dwarfed. He then renounced his throne and became an ascetic for penance. At an age over 84,000 years he and attained Moksha (liberation) on Mount Shikharji.

Sita was kidnapped by Ravana, who took her to his kingdom Lanka. During the search for Sita, Rama and Lakshmana meet Sugriva and Hanuman. Sugriva, the king of Vanara clan was removed from his throne of Kiskindha by his brother Vali(He later become Jain Monk and attained Moksha). Rama and Lakshmana helped Sugriva get back his kingdom.

Thursday, August 25 to Sunday, August 28. Venues: Green Room, Main Hall, Pharmacie Esperanza, L'Hémisphère Gauche and Les Foufounes Électriques. Performers: Raw Madonna, Michael Seta, Gyroscope, Ghettonuns, John School Dropouts, Sébastian Hell/Blooze Konekshun, Uncle Daddy, Deadbush, Channel 2, Boeufs De Matane, Argon Floozy, Dress Whites, French Leaves, Infinite Moksha, The Real Deal, Pelvic Thrust and Squalor.

He attained Moksha on Mount Asthapada (Kailash). The text Adi Purana by Jinasena is an account of the events of his life. His iconography includes colossal statues such as Statue of Ahimsa, Bawangaja and those erected in Gopachal hill. His icons include the eponymous bull as his emblem, the Nyagrodha tree, Gomukha (bull-faced) Yaksha, and Chakreshvari Yakshi.

By following the Buddhist path to moksha, liberation, one starts to disengage from craving and clinging to impermanent states and things. The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas. The Theravada tradition regards insight into the four truths as liberating in itself.

In Hinduism, heaven is considered as Svarga loka. There are seven positive regions the soul can go to after death and seven negative regions. After completing its stay in the respective region, the soul is subjected to rebirth in different living forms according to its karma. This cycle can be broken after a soul achieves Moksha or Nirvana.

Sonagiri () about 60 km from Gwalior, has scores of Jain temples dating from the 9th century onwards. It is located in the Datia district of Madhya Pradesh, India. This location is popular among devotees and ascetic saints to practice self-discipline, austerity and to attain Moksha (salvation or liberation). This place also has a Jain museum.

Herodotus also describes the Scythian-Persian war of 516-512 BC, which involved the entire population of the Middle Volga. During this war the Sarmatians forced out the Scythians and subdued some Moksha clans. During the 2nd and 3rd centuries AD, Antes, Slavs, Mokshas and Erzyas became the most numerous and powerful population in East Europe.

For dharma, artha, and kama as "brahmanic householder values" see: Flood (1996), p. 17.For the Dharma Śāstras as discussing the "four main goals of life" (dharma, artha, , and moksha) see: Hopkins, p. 78.For definition of the term पुरुष-अर्थ () as "any of the four principal objects of human life, i.e. , , , and " see: Apte, p.

The Hindu belief in Saṃsāra (the cycle of life, death and rebirth) encompasses reincarnation into non-human forms. It is believed that one lives 84,000 lifetimes before one becomes a human. Each species is in this process of samsara until one attains moksha (liberation). Another doctrinal source for the equal treatment of all life is found in the Rigveda.

In the dualistic Yoga school and Samkhya, the Self is called Purusha, a pure consciousness separate from matter. Depending on the tradition, the liberative event is named moksha, vimukti or kaivalya. The earliest clear references to meditation in Hindu literature are in the middle Upanishads and the Mahabharata (including the Bhagavad Gita).Alexander Wynne, The Origin of Buddhist Meditation.

Samkhya school considers moksha as a natural quest of every soul. The Samkhyakarika states, Samkhya regards ignorance (avidyā) as the root cause of suffering and bondage (Samsara). Samkhya states that the way out of this suffering is through knowledge (viveka). Mokṣa (liberation), states Samkhya school, results from knowing the difference between prakṛti (avyakta-vyakta) and puruṣa (jña).

After 15 years of peaceful co-existence, Dhritarashtra and his wife asks king permission for sannyasa (renunciation of domestic life for moksha). Yudhishthira first disagrees but with Vyasa words agrees. Before leaving Dhritarashtra dispatched Vidura to king, asking for some wealth to perform sraddha for his deceased Kurus. Both Yudhishthira and Arjuna became glad at these words.

Gajendra Moksha As per Hindu legend, once there was an argument between Saraswathi, the consort of Brahma and Lakshmi on superiority. They went to Indra, the king of celestial deities. Indra judged Lakshmi as superior and not satisfied with his argument, Saraswathi went to her husband, Brahma. He also chose Lakshmi to be the superior one.

In Bundelkhand, Chhatrasal rebelled against the Mughal Empire and established an independent kingdom. In December 1728, a Mughal force led by Muhammad Khan Bangash attacked him and besieged his fort and family. Although Chhatrasal repeatedly sought Baji Rao's assistance, he was busy in Malwa at the time. He compared his dire situation to that of Gajendra Moksha.

Vyasa prays to Lord Vishnu to help his wife. Lord Vishnu, who was present on the earth as Krishna, arrives. Krishna assures the parrot that no one would kill him and he would be incapable of attachment and eligible for moksha. The parrot then comes out in a human form and is named “Shuka” (Sanskrit for “parrot”).

The word Parasnath comes from the 23rd Tirthankara of Jainism, Parshva. Jains refer to the Parasnath Hill as Shikharji, and it is one of the two most prominent Jain pilgrimage centers, the other being Shetrunjaya, in Gujarat. According to Jain belief, twenty of the twenty-four Tirthankaras (teachers of the Jains) attained Moksha (Nirvana) from Shikharji.

It is India's largest student-organised music festival,See the University's "Events & Activities" webpage. and attracts participants and audiences from across India and neighbouring countries. Many current leading Indian bands have begun their professional careers through performances at Strawberry Fields, and it was the launch pad for groups including Moksha, Thermal and a Quarter, Motherjane, Zero, and Medicis.

An arihant is also called a jina ("victor"). At the end of their life, arihants destroy remaining karmas and attain moksha (liberation) and become siddhas. Arihantas have a body while siddhas are bodiless pure spirit. The Ṇamōkāra mantra, the fundamental prayer dedicated to Pañca-Parameṣṭhi (five supreme beings), begins with Ṇamō arihantāṇaṁ, "obeisance to the arihants".

This state and the conditions considered necessary for its realization is described in early texts of Indian religion such as the Upanishads and the Pāli Canon, and later texts such the Yoga Sutras of Patanjali and the Vedanta tradition. Moksha can be attained by sādhanā, literally 'means of accomplishing something'.V. S. Apte. A Practical Sanskrit Dictionary. p. 979.

Sudhindra Thirtha, ,the predecessor of Samyamindra Thirtha as mathadipathi, attained moksha on 17 January 2016. In accordance with the guru–shishya tradition followed by the math, he had previously initiated Samyamindra as the shishya who would succeed him upon his death and thus Samyamindra became the new mathadipathi. He officially took charge on 28 January 2016 at Vyasashram, Haridwar.

As per Hindu legend, a son of Brahma named Karthama Prajapathi did penance worshipping Vishnu to attain Moksha. Vishnu was not pleased and Lakshmi, his consort was not convinced with Vishnu testing Karthama. She hid herself in the lotus tank at this place. Vishnu came in search of her and after finding her, he took her to Vaikunta.

Another legend tells of three Minangkabau warriors from West Sumatra, Indonesia. By their masters' instruction, the young men were travelling north in the hope of attaining moksha (enlightenment). On their journey, they were caught up in a bloody battle near the Thai border. One of the three was wounded but managed to escape into a forest.

Acharyasri Rajesh is an Indian spiritual guru. An ardent follower of Maharshi Dayanand Saraswati, Rajesh learned the Vedas and related scriptures in the gurukul system. Realizing the potential of Vedas in changing a person's life in all areas of Dharma, Artha, Kama and Moksha he took an oath to teach Vedas to all irrespective of caste, creed or gender.

Achieving moksha or liberation is the highest goal of life for the Jains. Jain monastics and renouncers of worldly life are highly revered, especially Bahubali, a king who turned into an ascetic. His virtues are greatly extolled in legends. Huge, monolithic statues have been erected by the Jain Bunts in his honor throughout their recorded history.

Other noteworthy rituals are the cremation of the dead, the wearing of vermilion on the head by married women, and various marital rituals. In literature, many classical narratives and purana have Hindu, Buddhist or Jain versions.c.f. Encyclopædia Britannica, s.v. "Jainism > Jainism, Hinduism, and Buddhism" All four traditions have notions of karma, dharma, samsara, moksha and various forms of Yoga.

The orthodox schools of Hinduism, particularly Vedanta, Samkhya and Yoga schools, focus on the concept of Brahman and Atman in their discussion of moksha. The Advaita Vedanta holds there is no being/non-being distinction between Atman and Brahman. The knowledge of Atman (Self-knowledge) is synonymous to the knowledge of Brahman inside the person and outside the person. Furthermore, the knowledge of Brahman leads to a sense of oneness with all existence, self-realization, indescribable joy, and moksha (freedom, bliss),Anantanand Rambachan (1994), The limits of scripture: Vivekananda's reinterpretation of the Vedas, University of Hawaii Press, pages 124–125 because Brahman-Atman is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone.

The breakup of the Volga Finns into separate groups is believed to have begun around 1200 BC. The Moksha people cannot be traced earlier because they did not possess a distinctive burial tradition before that time. According to archeological data, bodies in early Mokshan burials were oriented with their heads to the south. Herodotus mentions Androphagi living in the forests between the upper waters of the Dnieper and Don, north of Scythia; this people is believed to be identifiable with the Gorodets culture, and with the early Moksha, making Herodotus's report the first appearance of the Mokshas in written history.Kuussaari, Eero, Suomen suvun tiet, F. Tilgmann Oy, Helsinki 1935Бубрих Д. В. Можно ли отождествлять мордву с андрофагами Геродота? — Записки Мордовского научно-исследовательского института социальной культуры, Саранск, 1941, № 3, с. 31.

For example, the dualistic devotional traditions such as Madhvacharya's Dvaita Vedanta tradition of Hinduism champion a theistic premise, assert that human soul and Brahman are different, loving devotion to Brahman (god Vishnu in Madhvacharya's theology) is the means to release from Samsara, it is the grace of God which leads to moksha, and spiritual liberation is achievable only in after-life (videhamukti). The nondualistic traditions such as Adi Shankara's Advaita Vedanta tradition of Hinduism champion a monistic premise, asserting that the individual human soul and Brahman are identical, only ignorance, impulsiveness and inertia leads to suffering through Saṃsāra, in reality there are no dualities, meditation and self-knowledge is the path to liberation, the realization that one's soul is identical to Brahman is moksha, and spiritual liberation is achievable in this life (jivanmukti).

Unlike Advaita Vedantins who hold that knowledge can lead to Oneness with everyone and everything as well as fusion with the Universal Timeless Absolute, to the state of moksha in this life, Dvaita Vedantins hold that moksha is possible only in after-life if God so wills (if not, then one's soul is reborn). Further, Madhva highlights that God creates individual souls, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, , pages 155–157 The world, called Maya, is held as the divine will of Ishvara. Jiva suffers, experiences misery and bondage, state Dvaitins, because of "ignorance and incorrect knowledge" (ajnana).

Mukhsha Ulus (), or Naruchat Duchy () was a subdivision of Golden Horde at the place of modern Mordovia, Penza Oblast and Tambov Oblast of Russia in 13th-15th centuries with the capital in Mukhsha. The main territory of the ulus (district) was situated between rivers Sura and Tsna. The previous population were Mordvins and Burtas. Population was mainly Mişär Tatars, and Moksha Mordvins.

Erzya and Moksha folk costumes had reached their complete artistic expressiveness by the middle of the 19th century The people, who worked on the land, could make fabrics themselves. They produced linen or stout canvas for hempen shirts, woolen cloth for warm clothes, brightly colored wool embroidery threads. They were painted using vegetable colorings. The most interesting is the women's clothing.

The lative case is typical of the Uralic languages and it was one of the Proto-Uralic cases. It still exists in many Uralic languages, e.g., Finnish, Erzya, Moksha, and Meadow Mari. It is also found in the Dido languages, such as Tsez, Bezhta, and Khwarshi, as well as in the South Caucasian languages, such as Laz or Lazuri (see Laz grammar).

Sohagpur is also known for capital of Gondvana Princely state ruled under Nawab Kavi Us Jafar Alvi in British India. The town gets its name from Suhagpur-Sobhagyapur-Shonitpur. In Dwaparyuga, it was the capital of kingdom reigned by Banasura, the demon king who was a devotee of Shiva. He dueled with Lord Krishna and was killed and got moksha.

A sadhu in Madurai, India Some Hindus choose to live a monastic life (Sannyāsa) in pursuit of liberation (moksha) or another form of spiritual perfection. Monastics commit themselves to a simple and celibate life, detached from material pursuits, of meditation and spiritual contemplation. A Hindu monk is called a Sanyāsī, Sādhu, or Swāmi. A female renunciate is called a Sanyāsini.

Temple wall panel relief sculpture at the Hoysaleswara temple in Halebidu, representing the Trimurti: Brahma, Shiva and Vishnu Prominent themes in Hindu beliefs include (but are not restricted to) Dharma (ethics/duties), (the continuing cycle of birth, life, death, and rebirth), Karma (action, intent, and consequences), Moksha (liberation from samsara or liberation in this life), and the various Yogas (paths or practices).

Some scholars, states Jayatilleke, assert that the Nirvana of Buddhism is same as the Brahman in Hinduism, a view other scholars and he disagree with. Buddhism rejects the idea of Brahman, and the metaphysical ideas about soul (atman) are also rejected by Buddhism, while those ideas are essential to moksha in Hinduism. In Buddhism, nirvana is 'blowing out' or 'extinction'.

Harming any life form is a sin in Jainism, with negative karmic effects. Jainism states that souls begin in a primordial state, and either evolve to a higher state or regress if driven by their karma. It further clarifies that abhavya (incapable) souls can never attain moksha (liberation). It explains that the abhavya state is entered after an intentional and shockingly evil act.

The fusion of Dharana, Dhyana and Samadhi is Sanyama – the path to Moksha or Kaivalya in Yoga school. Yoga school of Hinduism holds that ignorance is the cause of suffering and saṁsāra. Liberation, like many other schools, is removal of ignorance, which is achieved through discriminative discernment, knowledge and self-awareness. The Yoga Sūtras is Yoga school's treatise on how to accomplish this.

The sarpa sakthi (power of the serpents) tells her that she could gain power with a drop of Priya's blood. So, Irendri takes away Priya and imprisons her. Meanwhile, Yodha turns blind as Sudigundam pierces his eyes. However, Yodha gets saved by a swami (Subbaraya Sharma) and appoints to save a girl named Moksha (Baby Harshitha), who has divine powers.

Sambhavanatha was the third Jain tirthankara (omniscient teaching god) of the present age (Avasarpini). Sambhavanatha was born to King Jitārī and Queen Susena at Sravasti. His birth date was the fourteenth day of the Margshrsha shukla month of the Indian calendar. Like all arihant (omniscient beings), Sambhavanatha at the end of his life destroyed all associated karmas and attained moksha (liberation).

He attained Kevala Jnana within one month of Tapsya and Moksha at Champapuri, Bhagalpur in India on the fourteenth day of the bright half of the month of Ashadh. The second Vasudeva, Dwiprishtaha, was his devotee. He and his brother Baldeva Shrivijay conquered Prativasudeva Tark and brought his oppressive rule to an end. Shrivijay later joined the ascetic order of Lord Vasupujya.

The Tsna (in its upper part: Mokraya Vershina) is a river in the Tambov and Ryazan oblasts of Russia, a left tributary of the Moksha (Volga basin). The length of the river is 451 km.«Река ЦНА» — информация об объекте в Государственном водном реестре The catchment area is 21500 km². The height of the mouth is 86 m above sea level.

Saraswati taught that the life of Brahmins was fully covered by the rules given in the old scriptures and the rules were to be strictly followed by the Brahmins in their daily lives in order to achieve happiness and, ultimately, moksha. He insisted that his disciples follow these routines.Shri Narasimha (Nrusimha) Saraswati (Karanja) page with Brief life history of Shri Gurumaharaj.

Enlightenment is the "full comprehension of a situation". The term is commonly used to denote the Age of Enlightenment, but is also used in Western cultures in a religious context. It translates several Buddhist terms and concepts, most notably bodhi, kensho and satori. Related terms from Asian religions are moksha (liberation) in Hinduism, Kevala Jnana in Jainism, and ushta in Zoroastrianism.

Sita suggested her to visit Varanasi and attain moksha (emancipation) and blessed her to be worshipped as a goddess. Trijata enjoys daily worship as a local goddess. Flowers and green vegetables are offered to appease her. Women - who worship at her shrine for seven consecutive Wednesdays - are believed to be blessed with progeny and with the goddess' protective glaze on their family.

Qaratays (Karatais, Karatays) are a Mordvinian ethnic group in Kamsko- Ustyinsky District, Tatarstan around the village of Mordovsky Karatay. They speak a variety of the Tatar language complemented by Moksha words, which is sometimes considered as a Qaratay dialect of the Kazan Tatar language. They number about 100. Once they lived in three villages, but one of them was submerged by Kuybyshev Reservoir.

Jainism and Hinduism have many similar characteristic features, including the concepts of samsara, karma and moksha. However, they differ over the precise nature and meaning of these concepts. The doctrine of Jainism has minor similarities with the Nyaya- Vaisheshika and samkhya school. The Jain doctrine teaches atomism which is also found in the Vaisheshika system and atheism which is found in Samkhya.

Most Hindus allied themselves with one of the three major groups while not denying the existence of the others. The simultaneous development of these Hindu groups seemed primarily peaceful with little documentation of friction or persecution, as the general belief was that the group deities were different aspects of the divine and all led to the same goal whatever the specific practices (Moksha).

Rishabhanatha is known by many names among Jains including Adinatha, Adishwara, Yugadeva and Nabheya. Ādi purāṇa, a major Jain text records the life accounts of Rishabhanatha as well as ten previous incarnations. Jain tradition depicts life of a tirthankara in five auspicious event called the pancha kalyanaka. These include garbha (mother's pregnancy), janma (birth), tapa (penance), kevala-jnana (omniscience) and moksha (liberation).

Mount Kailash or Ashtapad, the Nirvana place of Rishabhdeva. Rishabhanatha is said to have preached the principles of Jainism far and wide. At his death, he is suggested to have attained Nirvana or moksha, destroying all four of his ghati-karma. This is marked as liberation of his soul from the endless cycle of rebirths to stay eternally at siddhaloka.

The place is thus referred as Dakshina Vaikuntam, the ultimate destination of Vaishnavites. A tradition of worshipping Vishnu through dance, music and art is called Kaisika Nataka is believed to have originated at Thirukkurungudi. A festival called Kaisika Ekadasi held at the temple every year. The local belief is that the devotees practising Kaisika Vratha or witnessing the performance would attain Moksha.

Main temple on Girnar mountain - Neminathji Derasar with other Jain temples. left According to Jain religious beliefs, Neminath, the 22nd Tirthankara Neminath became an ascetic after he saw the slaughter of animals for a feast on his wedding. He renounced all worldly pleasures and came to Mount Girnar to attain salvation. He attained omniscience and Moksha (died) on the Mount Girnar.

The fifth chapter discusses the Non-soul (ajīva). The next three chapters deal with the karmas and their manifestations and the influx, asrava, good and bad karma, shubha-ashubha karma and the bondage of the karmas. The ninth chapter describes the blocking, samvara and shedding of the karmas, nirjara. The final chapter discusses moksha or the liberation of the soul.

According to Nugroho, a moksha is a symbolism of death. This does not correspond either to other contemporary historical sources. Usually a Balinese text (kidung) is passed down generation to generation, gradually loses its accuracy and contains more fantastic and amazing things. It has to be said that the author or narrator has chosen the side of the Sundanese in this narration.

He was the spiritual successor of 22nd tirthankara Neminath. He is popularly seen as a propagator and reviver of Jainism. Parshvanatha attained moksha on Mount Sammeta (Madhuban, Jharkhand) in the Ganges basin, an important Jain pilgrimage site. His iconography is notable for the serpent hood over his head, and his worship often includes Dharanendra and Padmavati (Jainism's serpent god and goddess).

Sixty thousand angry sons of King Sagara stormed the ashram of sage Kapila. When he opened his eyes, the 60,000 sons had all perished, by the curse of sage Kapila. Bhagiratha, the grandson of King Sagar, is believed to have meditated to please the Goddess Ganga enough to cleanse the ashes of his ancestors, and liberate their souls, granting them salvation or Moksha.

According to Dennis Waite, neo- Advaita claims to remove ignorance, but does not offer help to remove ignorance.Non-Duality Magazine, Dennis Waite. Interview with Non-Duality Magazine According to Caplan, traditional Advaita Vedanta takes years of practice, which is quite different from the neo-Advaita claims. Classical Advaita Vedanta uses the "fourfold discipline" (sādhana-catustaya) to train students and attain moksha.

The poem ends with one or more than one Falashruti, the material benefits of hearing Akhyana. It is added for the purpose of attracting audience. The audience were promised with benefits like eradication of all sins, moksha, end of bodily ailments, child births, wealth. For giving authority to the story, sometimes the original source of story and even cantos were declared.

Puresh () was a Moksha kanazor (king), ruler of the Murunza kingdom in the Middle Volga region.Карамзин Н. М. История государства Российского. Т. II. Москва, 1991, He was ally of Russian Grand Prince Yuri II and of Cuman Khan Köten against the Volga Bulgars and Erzyas in the 1220s.Первушкин В. И., Пуреш / Пензенская энциклопедия. Москва, Научное издательство «Большая Российская энциклопедия», 2001, p.

Pleased, Shiva returned to the forest as a beggar in an ugly form with his wife Parvati. Eventually, he revealed his supreme form to the sages and exalted the Pashupata vow – by which a man restrains his passion, becomes celibate, and roams naked smeared with ash – declaring that such a lifestyle would lead to moksha (salvation).Donaldson pp. 52–3Kramrisch p.

Pyres are lit around the clock in Varanasi, India as it is considered one of the oldest standing cities. Hindu's believe that by resting the ashes of the dead in the Ganges river in at Varanasi, the dead will achieve Moksha. Hindus will travel great lengths in order to perform ritualistic duties such as praying, attending to their dead, or to die.

The film received a positive reception from critics, and so did Koirala's performance. Her last release of the year was Moksha, opposite Arjun Rampal, which was a failure at the box office. In 2002, she starred opposite Ajay Devgan in Ram Gopal Verma's Company. The film was a critical success and she won her third Filmfare Critics' Best Actress Award.

But notice that it isn't at this trampling foot that he > points his finger; it's at the left foot, the foot that, as he dances, he's > in the act of raising from the ground. And why does he point at it? Why? > That lifted foot, that dancing defiance of the force of gravity - it's the > symbol of release, of moksha, of liberation.

The text opens with sage Paippalāda asking Shiva, "what is that which came to exist first?" Shiva's reply is structured as the verses of Pancabrahma Upanishad. The Pancabrahma Upanishad describes five forms of realities (Brahman) or Shiva that arose from highest reality – Sadyojata, Aghora, Vamadeva, Tatpurusha and Ishana. He is panchatmak, who conceals all five Brahmas, and to realize him is moksha.

The text asserts that Narayana is Moksha (liberation), representing the state of union between the Atman and the Brahman. The text is notable in that it presents only the first nine verses of the Purusha Sukta, and the absence of last seven verses that describe the creation of living beings and varna (social classes) considered by scholars to be a later addition.

Since heavenly abodes are also tied to the cycle of birth and death, any dweller of heaven or hell will again be recycled to a different plane and in a different form per the karma and "maya" i.e. the illusion of Samsara. This cycle is broken only by self-realization by the Jivatma. This self-realization is Moksha (Turiya, Kaivalya).

The ultimate goal of life, referred to as moksha, nirvana or samadhi, is understood in several different ways: as the realization of one's union with God; as the realization of one's eternal relationship with God; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such realization liberates one from samsara, thereby ending the cycle of rebirth, sorrow and suffering.J. Bruce Long (1980), "The concepts of human action and rebirth in the Mahabharata", in Wendy D. O'Flaherty, Karma and Rebirth in Classical Indian Traditions, University of California Press, , Chapter 2 Due to belief in the indestructibility of the soul, death is deemed insignificant with respect to the cosmic self. The meaning of moksha differs among the various Hindu schools of thought.

According to art historian Cathleen Cummings, the monuments at Pattadakal are a historically significant example of religion, society, and culture, particularly Hindu and Jain, in the Deccan region and is an expression of Hindu kingship and religious worldview of 8th- century India. She writes that the artisans express the conflicting concepts of Dharma (duty, virtue, righteousness) and Moksha (liberation) in Hindu theology, particularly Pashupata Shaivism. Furthermore, she states that the significance lies not just within individual images but also in their relative location and sequence as well how it expresses the historic tension in Hindu religious tradition between the stately life of the householder and the life of the renouncer monk. The expression of Dharma, particularly raja-dharma (royal authority and duty) as exemplified by Rama, and Moksha are seen throughout the various temples at Pattadakal.

The Gyan Chauper board is in a grid pattern. The Hindu Gyan Chauper has numerous formats whereas the Jain Gyan Chaupers are standardized with 84 numbered squares in a 9x9 pattern. The board game is in the human shape-the universal being. The top most part of the board is the heavenly abode or the Moksha dwar akin to the head of the cosmic being.

The Islamic attitudes toward celibacy have been complex as well. Several Hadiths indicate that Prophet Muhammad denounced celibacy, but some Sufi orders embrace it. Classical Hindu culture encouraged asceticism and celibacy in the later stages of life, after one has met one's societal obligations. Jainism, on the other hand, preached complete celibacy even for young monks and considered celibacy to be an essential behavior to attain moksha.

Davidson, Richard J., Jon Kabat-Zinn, Jessica Schumacher, Melissa Rosenkranz, Daniel Muller, Saki F. Santorelli, Ferris Urbanowski, Anne Harrington, Katherine Bonus, and John F. Sheridan. "Alterations in Brain and Immune Function Produced by Mindfulness Meditation." Psychosomatic Medicine 65 (2003): 564–70 This process of emotional maturation aspires to a goal of Individuation or self- actualisation. Such peak experiences are hypothetically devoid of any karma (nirvana or moksha).

The form of Shiva as Tarakeshwara in Hinduism performs a similar role, although leading the soul to moksha rather than an afterlife. Additionally, in the Bhagavata Purana, the Visnudutas and Yamadutas are also messengers for their respective masters, Vishnu and Yama. Their role is illustrated vividly in the story of Ajamila. In many beliefs, a spirit being taken to the underworld is violently ripped from its body.

Adiyogi is located at the Isha Yoga Center. Its height, 112 ft, symbolizes the 112 possibilities to attain to moksha (liberation) that are mentioned in yogic culture, and also the 112 chakras in the human system. A linga called "Yogeshwar Linga" was consecrated and is placed in front of the statue. The Indian Ministry of Tourism has included the statue in its official Incredible India campaign.

The one who remains resolute is blessed with moksha (salvation) and "occult powers". Persons who practice shava sadhana with lower goals may be blessed with siddhis, but those in turn may lead to their downfall. At the end of the ritual, the corpse is freed from his bondage of rope and bathed again. The corpse is buried or immersed in a body of water.

Moreover, moksha, liberation from Earth is the ultimate goal in Hinduism.Walsh 66 These teachings run nearly parallel to Sufi concepts of dunya, tariqa, and akhirah. Sufism helped the assimilation of the Afghani Delhi Sultanate rulers within mainstream society. By building a syncretic medieval culture tolerant and appreciative of non-Muslims, Sufi saints contributed to a growth of stability, vernacular literature, and devotional music in India.

This fascinated and delighted Wujing, who strung them on a rope and played with them whenever he was bored. Later, Guanyin, the bodhisattva of compassion, and her disciple Prince Moksha came searching for powerful bodyguards in preparation of Tang Sanzang's journey west. She recruited Wujing in exchange for some relief from his suffering. She then converted him and gave him his current name, Shā Wùjìng.

The festivities include visiting Jain temples, pilgrimages to shrines, reading Jain texts and processions of Mahāvīra by the community. At his legendary birthplace of Kundagrama in Bihar, north of Patna, special events are held by Jains. The next day of Dipawali is observed by Jains as the anniversary of Mahāvīra's attainment of moksha. The Hindu festival of Diwali is also celebrated on the same date (Kartika Amavasya).

This site is called "Dry Moksha". In the hollow with a sandy and clay bottom deep, a creeping stream of in width runs (the study was conducted in May 2010). The constant flow of water is observed below the confluence of the hollow from the holy spring, where a small extension of the channel also forms. A true watercourse flows towards Vision in a poorly developed channel.

"Eka- Viraa Tirtha". Even today, on the west banks of Viraar Tirtha, one finds a carved stone about three feet long and nine inches broad. Below that is a group of female figures of the Yoginis of Ekaveera Devi. Nearby one can find a stone with a roughly cut cow and calf (Savatsa Dhenu), a symbol of Govardhana Math which symbolises eternity or Moksha.

It can also be viewed as a disguise or vehicle for true reality, both defining something and limiting it. For example, the body of a man or animal is the upadhi of its spirit. Upadhi is one of many conditions of body and mind obscuring the true state of man or his self which Indian philosophies seek to remove for the attainment of moksha.

One of the theory says that she is one of the goddesses in Sri Chakra. The real symbol of her vehicle is kurkut which means the serpent which has two mouths. Bahucharaji is seated on the low end and the other end goes to Sahasrara, which means that Bahucharaji is the goddess starting the awakening of kundalini which eventually leads the liberation or moksha.

'Digambara Yaksha Sarvahna', Norton Simon Museum, c. 900 CE Jains mainly maintain cult images of Arihants and Tirthankaras, who have conquered the inner passions and attained moksha. Yakshas and yakshinis are found in pair around the cult images of Jinas, serving as guardian deities. The yaksha is generally on the right-hand side of the Jina image while the yakshini is on the left-hand side.

It exists in the junction between any of these three states, i.e. between waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking.Turya In Kashmir Shaivism there exists a fifth state of consciousness called Turiyatita - the state beyond Turiya which represents Parabrahman. Turiyatita, also called the void or shunya is the state where one attains liberation otherwise known as jivanmukti or moksha.

The Sarvasara Upanishad is written in the style of glossary of Vedanta terms. The text begins by listing twenty three questions, such as what is Moksha, what is Avidya and what is Vidya? It then follows with twenty three answers. The manuscript version of the Sarvasara Upanishad in Atharvaveda discuss the last two questions differently than the manuscript of the same text attached to the Krishna Yajurveda.

Jason Lewis of Expedition 360 pedalling his boat Moksha on the River Thames in London, shortly before completing the first human-powered circumnavigation of the Earth (2007) PlanetSolar became the first ever solar electric vehicle to circumnavigate the globe. Circumnavigation is the complete navigation around an entire island, continent, or astronomical body (e.g. a planet or moon). This article focuses on the circumnavigation of Earth.

When he finally woke up, he was delighted to see Lord Sri Krishna. Sri Krishna advised him to perform Tapas to cleanse the accumulated sins, to attain Moksha (liberation). After meeting with Lord, Muchukunda set out of the cave. And the story narrates that he was astonished to see all creatures had shrunken in size over time while he rested in cave, indicating long ages gone by.

While living in exile his wife Sita is kidnapped by Ravana. Rama then rescues Sita with the help of his brother Lakshmana and King Sugriva. Ravana is killed by Lakshmana (a deviation from the Hindu epic where Rama slays Ravana) and they both go into hell. Rama becomes a Jain monk and his soul attains moksha (liberation from the cycle of birth and death).

Coming to the story Rajeev Mohan takes the lead role as Sreenu, who is basically frightened college student. Like other such kind of movies, everyone in the college tease and starts hitting Sreenu but other heroine Disha Pandey who plays role of second heroine Nisha loves Sreenu. But Sreenu does not like her much. In the meantime, Moksha our lead heroine Meera Jasmine comes into picture.

Pandit Todarmal (1719–1766) was an eminent Indian Jainism scholar and writer.History of the Jaipur City By Ashim Kumar Roy He led the creation of terapanthi community among the Digambara Jains by rejecting the authority of bhattarakas. He wrote moksha-marga-prakashaka. His son, Gumaniram, formed a sub-sect named Gumanapantha in 1770s and named it shuddha terapantha amana (pure terapantha tradition) by making the rules stricter.

People devoted to charity, especially donors of food, and eternal truth speakers are spared the justice of Yama's court. War-heroes who sacrifice their life and people dying in holy places like Kurukshetra are also described as avoiding Yama. Those who get moksha (salvation) also escape from the clutches of yamadutas. Those who are generous and ascetics are given preferential treatment when entering Naraka for judgement.

The Kamasutra of Vātsyāyana is most well known. Others texts include Ratirahasya, Jayamangala, Smaradipika, Ratimanjari, Ratiratnapradipika, Ananga Ranga among others.Alan Soble (2005), Sex from Plato to Paglia, , page 493 ##Moksha: These develop and debate the nature and process of liberation, freedom and spiritual release. Major treatises on the pursuit of moksa include the later Upanishads (early Upanishads are considered Sruti literature), Vivekachudamani, and the sastras on Yoga.

India has a long history of board games. You hear about these from the times of the Mahabharata and the Mughal empire. Some of the popular board games that originated from Indian Traditional games include Chess (Chaturanga), Ludo (Pachisi) and Snakes and Ladders (Moksha-Patamu). Recently, Odisha, a state in eastern India, introduced a child-friendly programme called Srujan (creativity) in the primary schools.

Some denominations especially the Ayya Vaikunda Siddhasharama view him as a yogi on the way of describing Advaita and Moksha through Akilam, despite Vaikundar's supreme nature throughout Akilam. Overall though all the followers consider Akilam as the supreme holy script, most of them are completely unaware of the unique monotheistic ideology and the monistic philosophy of it except a handful of scholars in Akilam.

Kanneganti Gopala Rao is an atheist who owns a shop selling Hindu idols alongside his wife Meenakshi and son Moksha as well as his assistant Otthu. He obstructs a holy ritual involving his family, conducted by Siddheswar Maharaj, a fake godman. A sudden earthquake destroys his shop. Rao approaches his insurance company who deny him assistance, claiming that an earthquake is an act of God.

Arjuna established the temple and this is standing as Moolavar, main deity here. It is said that during Mahabharata period, the Pandavas reached the banks of Bharathapuzha during their exile and installed the idol of Lord Vishnu. It is also said that the Ayodya king Ambareeksha got moksha at Thirumittakode. The Maha Vishnu of the temple is called Abhaya Pradhan Temple or Uyyavantha Perumal Temple.

Mordvins- moksha, Tambov province, Temnikov uezd, XIX - beg.XX centuries Their native language is Mokshan, one of the two surviving members of the Mordvinic branch of the Uralic language family. According to a 1994 Russian census, 49% of the autochthonal Finnic population in Mordovia identified themselves as Mokshas, totaling more than 180,000 people.Goskomstat (1995): Goskomstat of Russia, 1994 Microcensus of Russia, topical results (8 volumes).

Vishnuchittar won the competition by explaining that the path to moksha is by service to Vishnu. He quoted various historic and Vedic reference to prove his point. The king was satisfied and he honored Vishnuchittar by taking him around the streets of Madurai. It is believed that Koodal Azhagar, the presiding deity in the Koodal Azhagar Temple near Madurai witnessed the event with his consort.

Her name is derived from Sanskrit root words for knowing the goal and understanding the objective. Her four arms are symbolic of the four goals of humanity that are considered good in Hinduism: dharma (pursuit of ethical, moral life), artha (pursuit of wealth, means of life), kama (pursuit of love, emotional fulfillment), and moksha (pursuit of self- knowledge, liberation).Parasarthy, A. 1983. Symbolism in Hinduism.

They were lay devotees of Parshvanatha. Mahavira abandoned all worldly possessions at the age of about 30 and left home in pursuit of spiritual awakening, becoming an ascetic. Mahavira practiced intense meditation and severe austerities for 12 and half years, after which he attained Kevala Gyan (omniscience). He preached for 30 years and attained Moksha (salvation) in the 6th century BC, although the year varies by sect.

In the Buddhist lore, it is also a particular divine attribute of Padmasambhava and endemic to his iconographic representation and depicted as an accoutrement of his divine consorts, Mandarava and Yeshe Tsogyal. In the twilight language, it represents Yab-Yum. The weapon's three severed heads denotes moksha from the three worlds (Trailokya); it has a rainbow sash representing the Five Pure Lights of the mahābhūta.

All its procedures were secret. Its objectives were to force the vital fluid prana into the central sushumna channel of the subtle body to raise kundalini energy, enabling Samadhi (absorption) and ultimately Moksha (liberation). Hatha yoga made use of a small number of asanas, mainly seated; in particular, there very few standing poses before 1900. They were practised slowly; positions were often held for long periods.

Rebirth in Buddhism refers to its teaching that the actions of a person lead to a new existence after death, in an endless cycle called saṃsāra. This cycle is considered to be dukkha, unsatisfactory and painful. The cycle stops only if liberation is achieved by insight and the extinguishing of desire. Rebirth is one of the foundational doctrines of Buddhism, along with karma, nirvana and moksha.

Moksha is considered the supreme goal. These four are considered to be Purushaartha. 2\. Paropakaaraartham Idam Shareeram: The body is meant for the service of the noblest ideas and to contribute to the well-being of all. 3\. Atmano Mokshartham Jagat Hitayacha: The actions one perform in achieving one's liberation/ fulfillment has to be done in the context of the well-being of the world.

In Jainism, moksha is the highest and the noblest objective that a soul should strive to achieve. In fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. With the right view, knowledge and efforts all souls can attain this state. That is why Jainism is also known as ' or the "path to liberation".

It is believed that Vishnu is sported in hugging posture in the nearby Thirungari also on account of the legend. Karthama took many births during various ages like Treta Yuga and Dwapara Yuga, but Vishnu told him that he would get Moksha only during Kali Yuga. During Kali Yuga, Karthama was born as prince Sangabalan. During his young age, he wanted to marry Kumudavalli.

Artha as a concept includes multiple meanings. It is difficult to capture the meaning of artha, or related terms of dharma, kama and moksha, each in a single English word.Gavin Flood (1996), The meaning and context of the Purusarthas, in Julius Lipner (Editor) - The Fruits of Our Desiring, , paragraph overlapping pp. 12–13 John Lochtefeld describes artha as the means of life, and includes material prosperity.

In Pratyabhijna, the concept of liberation (moksha) is the recognition (pratyabhijnā) of the original, innate awareness of self in which all this universe appears as Śiva-consciousness. That liberated being also attains what is called cidānanda (consciousness-bliss). In its highest form, this bliss is known as jagadānanda, literally meaning the bliss (ānanada) of the whole world (jagat). In jagadānanda the universe appears as the Self (ātman).

Mordovski Nature Reserve () (also Mordovsky) is a Russian 'zapovednik' (strict nature reserve) in the north of the Republic of Mordovia, on the forested right bank of the Moksha River. It is in the transition zone of coniferous- deciduous forests and steppe. The reserve covers one-sixth of the Temnikovsky District of Mordovia. It was formally established in 1935, and covers a total area of .

Idol of Kundakunda, the most revered Digambara acharya alt=Vidyasagar A mural depicting Ganeshprasad Varni This is a list of the ascetics belonging to the Digambara sect of Jainism. These ascetics are known for their contributions to Jain philosophy and Jainism in general. According to Digambar jain history there are about three less than ten million jain ascetics till this date that have achieved Moksha.

In 6th century BCE, the Shramnic movement matured into Jainism and Buddhism and was responsible for the schism of Indian religions into two main philosophical branches of astika, which venerates Veda (e.g., six orthodox schools of Hinduism) and nastika (e.g., Buddhism, Jainism, Charvaka, etc.). However, both branches shared the related concepts of Yoga, saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).

Finno-Ugric peoples, whose territories were included in the former USSR as well as many others, had a very brief period of national revival in 1989-1991. Finno-Ugric peoples of Idel-Ural were able to conduct their own national conventions: Udmurts (November 1991), Erzya and Moksha (March 1992), Mari (October 1992), the united convention of Finno-Ugric folks of Russia in Izhevsk (May 1992). All these conventions accepted similar resolutions with appeals to democratize political and public life in their respective republics and to support the national revival of Finno-Ugric peoples. Estonia had strong influence on moods and opinions that dominated these conventions, (especially among national- oriented intellectuals) because many students at the University of Tartu were from Finno-Ugric republics of Russia. At the time of the Soviet Union’s disintegration, Erzya and Moksha accounted for only 32,5% in total structure of population in Мордовії.

Verse 21 states that the aforementioned ruler (Anayachandra or Meghasuta) erected this beautiful temple of Vishnu-Hari, in a bid to find the easiest way to cross over "the ocean of worldly attachments" (i.e. attain moksha or salvation). The temple was built using blocks of large sculpted stones: no preceding king had built a temple on this scale. The shikhara (spire) of the temple was adorned with a golden kalasha (cupola).

Jambuswami (543-449 BCE) was the spiritual successor of Sudharmaswami in Jain religious order reorganised by Mahavira. He remained the head for 39 or 44 years, after which he is believed to have gained Kevala Jnana (omniscience). He is believed to be the third and last kevali (omniscient being) after Mahavira in Jain tradition. He is believed to have attained moksha (liberated) at the age of 80 in Mathura.

In Sri Dwadasha Jyotirlinga temple, the 12 representative Jyotirlingas of the original Puranik twelve Jyotirlingas, which are in different parts of our country, are in one temple, each with an individual Garbhagraha and Vimanagopuram. The Dwadasha (12) Jyotirlingas are very sacred and auspicious and are different from the ordinary shiva lingams. As per the Shastras, the darshanam of even a single Jyotirlinga will lead to moksha. In Sanskrit, jyoti means light.

Pandey has done modelling for commercials like Prince Jewellery, and Amul Lassi. Pandey achieved initial success in the successful comedy film Thamizh Padam (2010). She acted in Mayanginen Thayanginen (2012), a Tamil flick opposite Nitin Sathya and Moksha (2013), a Telugu horror film, directed by Srikanth Vemulapalli. In Mayanginen Thayanginen she played the character of a very homely girl — a customer care executive employed with a call taxi company.

Dave Matthews covered the song frequently in his live performances during 2010, including a tribute concert for Young, when he was honored as the MusiCares Person of the Year (also in 2010). Jewel covered the song on The Howard Stern Show on May 24, 2010. Marcy Playground covered the song on their 2012 album, Lunch, Recess & Detention. Grindcore band Cloud Rat covered the song on their 2013 Moksha.

Nirvana represents annihilation of all karmas by an individual soul and moksha represents the perfect blissful state (free from all bondage). In the presence of a Tirthankara, a soul can attain Kevala Jnana (omniscience) and subsequently nirvana, without any need of intervention by the Tirthankara. # The karmic theory in Jainism operates endogenously. Even the Tirthankaras themselves have to go through the stages of emancipation, for attaining that state.

23, 27 In other schools of Hinduism, such as monistic, moksha is a goal achievable in current life, as a state of bliss through self- realization, of comprehending the nature of one's soul, of freedom and of "realizing the whole universe as the Self".Karl Potter, "Dharma and Mokṣa from a Conversational Point of View", Philosophy East and West, Vol. 8, No. 1/2 (Apr.–Jul. 1958), pp.

Svetambaras write Gautama's name in new account books as a sign of auspiciousness in the new year. Gautama is connected with prosperity as he fed some monks using his magical powers. Gautama is mentioned in the Exposition of Explanations, as an interpreter of Mahavira. It is further mentioned that they have been friends in their previous incarnations and will attain moksha in the one which they are now.

Muchukunda then goes north to Gandamādana Mountain and from there to Badrikāshrama for doing penance and finally achieves liberation, the Moksha. The hills and the cave where Muchukunda rested is located to Mount Girnar in the state of Gujarat. After knowing the fate of their king the Yavana armies fled to Yavana kingdom, thus Krishna saved Dwarka from mass-destruction. This leela yielded name of Ranchod to Lord Krishna.

The water is collected in bottles and reaches every home throughout Kodagu. This holy water is called Theertha, and is preserved in all Kodava homes. A spoonful of this water is fed to the dying, in the belief that they will attain moksha (spiritual emancipation) and gain entry to heaven. On this day, married women wearing new silk saris perform puja to a vegetable, symbolising the goddess Kaveri.

The paths of bhakti yoga and karma yoga are subsidiary. In bhakti yoga, practice centers on the worship God in any way and in any form, like Krishna or Ayyappa. Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara taught that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana (true knowledge), they cannot lead one directly to moksha.

There is folklore behind this popular quotation. Kanakadaasa's Master Vyaasatirtha (ವ್ಯಾಸತೀರ್ಥ) once posed a question: Who among the scholars present in the convention could attain salvation (Moksha). Kanakadaasa firmly answered in the negative about himself as well as his master. Scholars in the convention were seriously agitated by his firm replies; they felt that Kanakadaasa must be haughtily inconsiderate to deny salvation to his own master let alone the remaining scholars.

In Dvaita theology, Mukti-yogyas are a class of souls classified by Shri Madhvacharya as eligible for mukti or moksha. Madhva divides souls into three classes: one class of souls which qualifies for liberation (Mukti-yogyas), another as subject to eternal rebirth or eternal transmigration (Nitya- samsarins), and a third class that is eventually condemned to eternal hell Andhatamisra (Tamo-yogyas).Tapasyananda, Swami. Bhakti Schools of Vedanta pg. 177.

The word Thatha/Tata originates from Tirumalai Nambi or Srisaila Purna. On LakshmiKumara - Sri Lakshmi Kumara Tata Desikan. He was born at Kumbakonam in the Tamil year of Prajotpathi, in the month of Karthikai, Anusha nakshatram in 1575 A.D A day after Sri Rama Navami, in 1632 A.D. Prajotpathi Samvatsaram, in the month of Panguni, this great Acharya attained moksha on the way to Chandagiri from Tirumalai hills.

In 1939, at age 21, U.G. met with renowned spiritual teacher Ramana Maharshi. U.G. related that he asked Ramana, "This thing called moksha, can you give it to me?" – to which Ramana Maharshi purportedly replied, "I can give it, but can you take it?". This answer completely altered U.G.'s perceptions of the "spiritual path" and its practitioners, and he never again sought the counsel of "those religious people".

In 1901, Pant Maharaj authored a story referred to as Prembhet or Bhaktodgar where a devotee approaches Balmukund with the desire to attain moksha through self-realization. Balmukund then proceeds to worship, bless, and enlighten the disciple, ultimately becoming spiritually one with him. In Balbodhamrutsar, Pant Maharaj authored an entire guidebook based on Balmukund’s simple advice that devotees should be of few words and behave as self-realized persons in society.

Birth, death, rebirth and moksha are all controlled by our karma. Paapams (activities that result in negative Karma) are obstacles that may take long to dilute whereas punyas earned can be 'spent' very soon. From the Hindu point of view, this makes it important that we always think good thoughts and do no harm to any other being. Bad Karma is committed even if we think unrighteous thoughts.

He explains that he has committed many sins and is ignorant of philosophy and asks that he be accepted into the list of devotees of Narayana. He only asks that he be blessed so he becomes a supreme devotee, never forgetting to serve Narayana. Pleased by his humility and his total surrender, Shri and Narayana bless him that his single act of surrender wiped his Karma and give him Moksha.

Sussex Academic Press, 1998. Jains believe that every human is responsible for his or her actions and all living beings have an eternal soul, jiva. Jains believe all souls are equal because they all possess the potential of being liberated and attaining Moksha. The Jain view of karma is that every action, every word, every thought produces, besides its visible, and invisible, the transcendental effect on the soul.

Fifth tonk; The Fifth tonk is of Lord Neminath's footprints. Lord Neminath, the 22nd tirthankar attained nirvana/moksha from this site. According to an anecdote said by modern Jain writers, Sajjana, the minister of Chaulukya king Siddharaja Jayasimha, built the Neminatha temple using the state treasury. When he collected the funds to return as a compensation, the king declined to accept it so the funds were used to built the temple.

There is no object like another, according to Madhvacharya and there is no soul like another. All souls are unique, reflected in individual personalities. The sea is full; the tank is full; a pot is full; everything is full, yet each fullness is different, asserted Madhvacharya. According to Madhvacharya, even in liberation (moksha), the bliss is different for each person based on each's degree of knowledge and spiritual perfection.

The hills were sanctified when Rishabha, the first tirthankara of Jainism, gave his first sermon on the top of this hill . The ancient history of the hills is also traced to Pundarika Swami, a chief Ganadhara and grandson of Rishabha, who attained Nirvana/Moksha here. His shrine located opposite to the main Adinath temple, built by Son of Rishabha, Bharata. There are several alternate spellings, including Śatruñjaya, Satrunjaya, Shetrunja, and Shetrunjo.

The story concludes in the same vein as the common tradition, with Shuka achieving moksha. A place called Shukachari is believed to be the cave of Shuka, where he disappeared in cave stones as per local traditions. Shuka in Sanskrit means parrot and thus the name is derived from the large number of parrots found around the Shukachari hills. Shukachari literally means abode of parrots in the Sanskrit language.

The king was highly anguished and related this nightmare to his council the next day. He sought their advice as to how to free his dead father and his ancestors from tortures of Hell and grant them moksha (salvation). The council advised the king to approach the omniscient saint, Parvata Muni ("sage of the mountain"). The sage meditated and found the reason for the hellish torture of the king's father.

Elibron Classics, 2000, Puresh secretly met with Henry II the Pious one day before the Battle of Legnica and they agreed that the Mokshas soldiers would join the Silesian and Greater Poland's troops. Subutai revealed the plot and Puresh, his son Atämaz and many Moksha warriors were killed sleeping after midnight of 9 April 1241.Itinerarium fratris Willielmi de Rubruquis de ordine fratrum Minorum, Galli, Anno gratia 1253.

Sathya Sai Baba has repeatedly stressed the importance of sadhana (Hindu spiritual exercises) for example by meditation.Steel, 125-128 He asserts that sadhana is important for achieving moksha or kaivalyam (liberation from ignorance and from the endless re-births due to karmic consequences). Sathya Sai Baba teaches the importance of Bhakti yoga (Hindu devotion to God). He preaches a strict morality with regards to sensual desires (including food, sex, meat, alcohol).

Resist is the debut album by English electronica group Kosheen. The album was first released on 25 June 2001 in the Benelux countries as a limited edition by Moksha Records. The UK edition was then released on September 17 as a sixteen-track record by Sony BMG. The Japanese edition, released in 2003, was a double-CD set containing fifteen B-sides and remixes, plus the exclusive track "Tell Me".

Thus came into being the first Ekadashi, which was a Dhanurmasa Shukla Paksha Ekadashi. The demon Muran stands for the Rajasic and Tamasic qualities in people, attributed to lust, passion, inertia, arrogance etc. When one conquers these tendencies, one attains the purity of mind, Satva, indispensable for attaining of moksha, the liberation or realization of the self. For realizing the self as pure awareness, purity of mind is required.

It thus symbolizes the ability to discriminate between good and evil, essence from the outward show, and the eternal from the evanescent. Due to her association with the swan, Saraswati is also referred to as Hamsavāhini, which means “she who has a hamsa as her vehicle”. The swan is also a symbolism for spiritual perfection, transcendence and moksha. Sometimes a citramekhala (also called mayura, peacock) is shown beside the goddess.

Rama also gives him an elaborate discourse on Jnana and Bhakti, conveying the quintessence of Vedanta. This is not in Valmiki's. # According to Adhyatma, Ravana is aware that Sri Rama in human form is Lord Vishnu incarnated to kill him. Ravana is also aware that destruction at Sri Rama's hand is easier way of gaining moksha than through spiritual practices (devotion through confrontation - an example for Vidvesha Bhakti).

Yogi, an egoistic magician, visits her restaurant. He humiliates Moksha after watching her magic show but ends up being humiliated by someone claimed to be a magic master, who may actually be a soul. Mira, a waitress at a restaurant who is also a drug addict. She and her boyfriend Sugar are gearing up to loot a rich investor whom they expect to come to the restaurant soon.

The right eye (netra) of Maa Sati is believed to have dropped here, so the name Tarachandi. It is also said that when Gautama Buddha came here after getting enlightenment, Maa Tarachandi had given him darshan in the form of a girl child. then he was directed to go to Sarnath, where Buddha had preached for the very first time. Known to give moksha, the mode of worship is satvik.

The temple has two precincts and the main gateway faces the east. The central shrine houses the image of Hara Saabha Vimochana Perumal in standing posture. The sanctum is approached through two halls, namely, the Garuda Mandapam and the Maha Mandapam. Kapala Moksha Pushkarani, located on the west side of the temple is the major water body associated with the temple, while the Mahabali Theertham is located opposite to it.

Buddha statue at Dargeeling Jainism and Buddhism belong to the sramana tradition. These religions rose into prominence in 700–500 BCE in the Magadha kingdom., reflecting "the cosmology and anthropology of a much older, pre- Aryan upper class of northeastern India", and were responsible for the related concepts of saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle). The shramana movements challenged the orthodoxy of the rituals.

Abashevo is one of the centers of pottery in the Penza province. I the year of 1902 form total number of 264 households 200 of them were recorded as pottery makers. Since the mid-19th century in addition to utilitarian pottery, Abashevo began production of clay toys and whistles that received wide acclaim. During 1958 excavation on the southern outskirts of the village 20 graves of ancient Mordovians-Moksha were discovered.

Grihastha is part of the ancient Hindu concept called Chaturashrama, which identified four stages of a human life, with distinct differences based on natural human needs and drives, as well as how these stages integrated with fulfilling, joyful four goals of life called Purushartha - Dharma (piety, morality, duties), Artha (wealth, health, means of life), Kama (love, relationships, emotions) and Moksha (liberation, freedom, self-realization). Grihastha is considered to be the most intense of all four stages, where a man or woman pursues all four goals of life, with greater emphasis on first three - Dharma, Artha and Kama.R Sharma (1986), A Socio-political Study of the Vālmīki Rāmāyaṇa, Motilal Banarsidass, , page 435 In contrast, Sannyasa is the stage where the individual renounces Artha and Kama, and pursues Moksha with a single minded pursuit. The stage "Grihastha" is preceded by Brahmacharya (student) stage of life, and followed by Vanaprastha (retirement, forest dweller, still an advisor to the next generation) stage.

Swaminarayan’s teachings are found in the Vachanamrut (Vacanāmṛta), the principal theological text of the Swaminarayan Sampradaya. As followers believe Swaminarayan to be Parabrahman (Parabrahman, or Purushottam, Puruṣottama), his teachings are considered a direct revelation of God. In the Vachanamrut, Swaminarayan describes that the ultimate goal of life is moksha (mokṣa), a spiritual state of ultimate liberation from the cycle of births and deaths and characterized by eternal bliss and devotion to God.

The Harihar Nath temple, as it stands today, was built by Raja Ram Narain, an influential person during the late Mughal period.Sonepur Cattle Fair 2007 - Sonepur Cattle Fair, India 2007 - Sonepur Cattle Fair Bihar, India 2007 Gajendhra Moksha legendnto an elephant and a crocodile respectively by the curse of great sages Agasthya and Dewala muni. One day the elephant's leg was caught by the crocodile. It is said that the location was in Nepal.

Thus, to even think evil of someone would endure a karma-bandha or an increment in bad karma. For this reason, Jainism emphasise on developing Ratnatraya (The Three Jewels): samyak darśana (Right Faith), samyak jnāna (Right Knowledge) and samyak charitra (Right Conduct). # In Jain theology, a soul is released of worldly affairs as soon as it is able to emancipate from the "karma-bandha". In Jainism, nirvana and moksha are used interchangeably.

It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance).Vassilis Vitsaxis (2009), Thought and Faith, Somerset Hall Press, , page 131 Moksha (liberation), it states, is gained through right knowledge. This premise led Nyaya to concern itself with epistemology, that is the reliable means to gain correct knowledge and to remove wrong notions. False knowledge is not merely ignorance to Naiyyayikas, it includes delusion.

Karl Potter (1980), in Karma and Rebirth in Classical Indian Traditions (O'Flaherty, Editor), University of California Press, , pp. 241–267 This cycle of birth, life, death and rebirth is called samsara. Liberation from samsara through moksha is believed to ensure lasting happiness and peace. (8th Printing 1993) Hindu scriptures teach that the future is both a function of current human effort derived from free will and past human actions that set the circumstances.

Symbolic depiction of Saṃsāra Saṃsāra (transmigration) in Jain philosophy refers to the worldly life characterized by continuous rebirths and reincarnations in various realms of existence. is described as mundane existence, full of suffering and misery, and hence is considered undesirable and worth renunciation. The Saṃsāra is without any beginning and the soul finds itself in bondage with its karma since the beginning-less time. Moksha is the only way to be liberated from saṃsāra.

The Qaratay Mordvins live in Kama Tamağı District of Tatarstan, and have shifted to speaking Tatar, albeit with a large proportion of Mordvin vocabulary (substratum). The Teryukhan, living in the Nizhny Novgorod Oblast of Russia, switched to Russian in the 19th century. The Teryukhans recognize the term Mordva as pertaining to themselves, whereas the Qaratay also call themselves Muksha. The Tengushev Mordvins live in southern Mordovia and are a transitional group between Moksha and Erzya.

The temples enjoyed the revenue from the eight villages given by Aurangzeb in the past. The tomb of Morya Gosavi as well as the Ganesha temple constructed by him still attracts many Ganesha devotees to Chinchwad. Devotees believe that though Morya Gosavi attained moksha (salvation) but "his presence continues to endow the shrine with sacred significance." On the circumbulation path (Pradakshina path) of the Morgaon Ganesha temple, there is a tree near the Kalpavrushka Mandir.

Some translators title the chapter as Moksha–Sanyasa yoga, Religion by Deliverance and Renunciation, Freedom and Renunciation, or The Yoga of Liberation and Renunciation. In the final and long chapter, the Gita offers a final summary of its teachings in the previous chapters. It covers many topics, states Easwaran. It begins with discussion of spiritual pursuits through sannyasa (renunciation, monastic life) and spiritual pursuits while living in the world as a householder.

In some places, the banks collapse in the face of the knocking out of them groundwater flowing into the channel. The bottom of the lowland where the stream flows is swamped. Along the banks of the stream, shrubs of willows, thickets of broadleaf cattails, reeds of forest and some other moisture-loving plants grow in the water. Thus, the source of Moksha is a drying creek, now fueled by thawed and groundwater.

Bhikshuka Upanishad consists of a single chapter of five verses. The first verse states that four types of mendicants seek liberation, and these are Kutichaka, Bahudaka, Hamsa and Paramahamsa. The text describes the frugal lifestyle of all four, and asserts that they all pursue their goal of attaining moksha only through yoga practice. The first three mendicant types are mentioned briefly, while the majority of the text describes the fourth type: Paramahamsa mendicants.

According to the Jain belief, he was born in 27,695,000 BC, Like all other Chakravartin, he also conquered all the lands and went to write his name on the foothills of mountains. Seeing the names of other Chakravartin already there, he saw his ambitions dwarfed. He then renounced his throne and became an ascetic for penance. At an age of 95,000 years he liberated his soul and attained Moksha on Mount Shikharji.

This is done by way of refuting Sankara's Advaita Vedanta and in particular his theory of maya. In his Sri-bhasya he describes the three categories of reality (tattvas): God, soul and matter, which have been used by the later Vaisnava theologians including Madhva. The principles of bhakti as a means to liberation (moksha) were also developed. Rāmānuja wrote the Vedānta-Dīpa and Vedānta-Sāra to aid in the overall understanding of the Sri Bhasya.

It is believed that a dead human's soul attains moksha, and hence breaks the cycle of rebirth when cremated here. Thus, scores of the elderly across the whole country seek to walk up to its edges, and spend their last days absorbing the charisma of the ghat making death painless and insignificant to be pondered upon. The ghat is named after Sati's earrings which fell here. The Hindu genealogy registers at Varanasi are kept here.

Universal Wish (sachet of pills: Meet ET, Sing as Johnny Cash, be lucky, change sperm taste - carrot, be born again, clone yourself etc.),presented at the Art Car Boot Fair in London 2007; KIG, Graz until now; Machfeld Vienna to the present, the exhibition of the same title moksha Estonia, 2006. KLOCKI, czyli zestaw do kreatywnego spędzania czasuSklep Wielobranżoy Bęc Zmiana, edition of 15pcs. and Crystal.Parcels for promised land, Kunst Büro Berlin, Berlin, 2009.

The leadership of Jain order passed from Mahavira to Indrabhuti, who was succeeded by Sudharma (607-506 BCE). After 12 years, it was further passed on to Jambu (543-449 BCE), Prabhava (443-338 BCE) and Shayyambhava (377-315 BCE). Historians believe that a united Jain community existed before 367 BCE, about 160 years after the moksha (liberation) of Mahavira. The community then gradually divided into two denominations: the Digambara and the Śvētāmbara.

The temple bustles with activity during the Narasimha Jayanthi festival, and on Masi Maham day, when Sri Kalamega Perumal of Thirumohur visits this place for the Gajendra Moksha festival. The temple is unique for its utsava idol of Narasimha in a standing posture with the Sudarsana and Panchajanya in His upper two hands while the left lower hand holds the Gathai (club weapon) and the right is in the Abhaya Hastha posture (blessing pose).

In contrast to these characteristics of time and space, Vaiśeṣika scholars considered Ātman to be many, eternal, independent and spiritual substances that cannot be reduced or inferred from other three non-physical and five physical dravya (substances). Mind and sensory organs are instruments, while consciousness is the domain of "atman, soul, self". The knowledge of Ātman, to Vaiśeṣika Hindus, is another knowledge without any "bliss" or "consciousness" moksha state that Vedanta and Yoga school describe.

The philosophical basis of nudity arises out of the concept of ‘Purushartha’ (four ends of human life). ‘Purushartha’ (Puruṣārtha) are ‘Kama’ (enjoyment), ‘Artha’ (wealth), ‘Dharma’ (virtue) and ‘Moksha’ (liberation). It is ‘Purushartha’ which impels a human being towards nudity or any of its related aspect(s) either for spiritual aim or for the aim of enjoyment. Practice of ‘Dharma’ (virtue) brings good result(s) and non-practice of ‘Dharma’ leads to negative result(s).

Mastorava () is a Mordvin epic poem compiled based on Mordvin mythology and folklore by Aleksandr Sharonov, published in 1994 in the Erzya language, with a Moksha language version announced. The poem consists of five parts entitled "The Universe", "Antiquity", "King Tyushtya's Age", "The Heroic Age" and "The New Age". Mastorava is an Earth goddess in Mordvin mythology. The name mastor- ava literally means "earth woman", mastor being the Mordvin for "earth, land".

It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance).Vassilis Vitsaxis (2009), Thought and Faith, Somerset Hall Press, , page 131 Moksha (liberation), it states, is gained through right knowledge. This premise led Nyāya to concern itself with epistemology, that is, the reliable means to gain correct knowledge and to remove wrong notions. False knowledge is not merely ignorance to Naiyayikas; it includes delusion.

The rosary-bearing hand is held in abhayamudra, gesture of assurance. The rosary signifies Death or Time, while the water-pot stands for its antithesis, amrita, the elixir of life. The hands indicates that Shiva will lead his devotees to moksha, emancipation. Eight faced shivalinga is located at Mandsaur (Madhya Pradesh) along the banks of River Shivana locally known as "Ashtamukhi Pashupatinath" which is claimed to be unique in terms of its sculpture.

The area around Badrinath was celebrated in Padma Purana as abounding in spiritual treasures. This place is considered holy in Jainism as well. In Jainism, Himalaya is also called Ashtapad because of its eight different mountain range Gaurishankar, Kailash, Badrinath, Nanda, Drongiri, Nara-Narayana and Trishuli. Rishabhanatha attained Nirvana on Mount Kailash situated in the Himalayan range and according to Jain faith (Nirvankand), From badrinath numerous jain Muni got Moksha by doing Tapsya.

Everyone thought that eight child is a girl but Kamsa did not spare her. Trying to kill the girl child, she flew away, being an incarnation of Mayadevi, and before disappearing announced that Kamsa's death would happen soon. Kamsa's efforts to kill the child failed, and finally Krishna killed him during an ambush. As Kamsa was killed by Krishna, a divine person, he attained moksha due to his constant thoughts on Krishna.

He informed Kotpuli that he along with his formerly-massacred relatives would be allowed to attain Shivatvam (having soul merged with and being one with Lord Shiva), and in turn moksha (liberation), and took Kotpuli to his abode Kailash. The message of the tale is that the devotion to God should supersede everything else. Kotpuli is said to given two of daughters Cinkati and Vannapakai to Sundarar, who reared them as their foster father.

The 21 meter (69 foot) two-storied main gate, was constructed in 1622, and it is therefore the oldest wooden building in Tokyo. The temple's only original structure to survive the Second World War, it has been designated an Important Cultural Property. "San" (三) means "three", and "Gedatsu" (解脱) means "Moksha". If someone passes through the gate, he can free himself from three passions (貪 Ton; "greed", 瞋 Shin; "hatred", 癡 Chi; "foolishness").

Classical music has ancient roots, and it primarily developed due to the reverence for arts, for both spiritual (moksha) and entertainment (kama) purposes in Hinduism. The Buddha discouraged music aimed at entertainment, but encouraged chanting of sacred hymns. The various canonical Tripitaka texts of Buddhism, for example, state Dasha-shila or ten precepts for those following the Buddhist spiritual path. Among these is the precept recommending "abstain from dancing, singing, music and worldly spectacles".

She gives her Krishna idol to her mother-in-law, saying that the idol had her life since childhood. But, as fate had she returns to Merta just to know that her brother, Jaimall has died. After spending some years there she goes on pilgrimage to Dwarka and Vrindavan. She disappears within the Lord's idol, making to know that she has attained Moksha and has reached her lord, after years of service.

Diwali has a very special significance in Jainism. It marks the anniversary of Nirvana (final release) or liberation of Mahavira's soul, the twenty fourth and last Jain Tirthankara of present cosmic age. It is celebrated at the same time as the Hindu festival of Diwali. Diwali marks the end of the year for the Jains and it likewise remembers the passing commemoration of their 24th Tirthankara Mahavira and his achievement of moksha.

Anant Chaturdashi is the day when Lord Vasupujya attained moksha (nirvan). Usually, a procession is taken out by Jains on this day. Kshamavani is generally observed a day after Anant Chaturdashi by digambaras, while the shwetambaras observe it after the 8th ie the last day of their paryushan.(last day is called samvatsari) On Kshamavani, Jains ask for forgiveness from everybody for any acts during the previous year which may have hurt them.

The sign above it reads "only those who have renounced meat and murder should enter" On 25 January 1872, Rāmalingam opened the "Sathya Gnana Sabha" (Hall of True Knowledge) at Vadalur. One of the primary teachings of Valallar is "Service to Living Beings is the path of Liberation/ Moksha". He declared that death is not natural that our life's first priority should be to fight death. He declared religion in itself a darkness.

Murtis of Akshar Purushottam, Bochasan Swaminarayan is viewed as God (Purushottam) by BAPS followers. Thus, his writings and discourses form the foundation for BAPS' theological tenets. Regarding Swaminarayan's philosophy, Akshar plays a fundamental role in the overall scheme of ultimate liberation. To that end, Swaminarayan indicated that those who wish to offer pure devotion to God (Purushottam) and are desirous of Moksha should imbibe the qualities of the Gunatit Guru [Satsangijivanam Volume IV/72:1,2].

The text describes over a dozen asanas, including Dhanurasana (above). In verses 15–23 of chapter 2, the Upanishad states that Yoga and Jnana (knowledge) is the way to know the Atman, the Shiva. Karma yoga, states the text, is observing the virtues and teachings in the Vedas, while Jnana yoga is the effort of applying one's mind to the understanding and realizing Moksha. The text then defines the eight limbs of yoga.

Both traditions hold that "the empirical world is transitory, a show of appearances", and both admit "degrees of truth or existence". Both traditions emphasize the human need for spiritual liberation (moksha, nirvana, kaivalya), however with different assumptions. Frank Whaling states that the similarities between Advaita Vedanta and Buddhism are not limited to the terminology and some doctrines, it includes practice. The monastic practices and monk tradition in Advaita are similar to those found in Buddhism.

Among the thirteen major or Principal Upanishads, all from the ancient era, many include sections related to Sannyasa. For example, the motivations and state of a Sannyasi are mentioned in Maitrāyaṇi Upanishad, a classical major Upanishad. Maitrāyaṇi starts with the question, "given the nature of life, how is joy possible?" and "how can one achieve moksha (liberation)?"; in later sections it offers a debate on possible answers and its views on Sannyasa.

Happenings is the cultural festival organized by the college. Started in 1981, it is officially the oldest college festival in Goa. The college has rock shows by Zero and Millennium in 1997, Parikrama in 1998, Pentagram (in both 1996 and 1999), Ezee Meat in 1997, Brahma in 2000, and Moksha, PDV, Psychomotor, Metakix, Sceptre in 2004. Rock machine, now known as Indus Creed, was the first band to ever play in GEC.

Some believe in the possibility of a heaven on Earth in a world to come. Another belief is in an axis mundi or world tree which connects the heavens, the terrestrial world, and the underworld. In Indian religions, heaven is considered as Svarga loka, and the soul is again subjected to rebirth in different living forms according to its karma. This cycle can be broken after a soul achieves Moksha or Nirvana.

Here he and Balkrishna spent three years together, developing their friendship as they studied. Ramkrishna left to become the student of Acharya Baldevji in Gurukul Kalwa, who gave him the name Ramdev. He also learnt yoga from Guru Karamvir, an Arya Samaji. At around 25 years old, he took sanyasi diksha and adopted the name Swami Ramdev from Swami Shankar Dev Ji. He spent the next three years in the Himalayas, near Gangotri, in search of moksha.

Ketu is the lord of three nakshatras or lunar mansions: Ashvini, Magha and Mula. Ketu is considered responsible for moksha, sannyasa, self-realization, gnana, a wavering nature, restlessness, the endocrine system and slender physique. The people who come under the influence of Ketu can achieve great heights, most of them spiritual. Rahu, being a karmic planet would show the necessity and urge to work on a specific area of life where there had been ignorance in the past life.

Adi Shankara with Disciples, by Raja Ravi Varma (1904), propounding Advaita philosophy. Jñāna yoga, also known as Jnanamarga, is one of the several spiritual paths in Hinduism, which emphasizes the "path of knowledge", also known as the "path of self-realization". It is one of the three classical paths (margas) for moksha (salvation, liberation). The other two are karma yoga (path of action, karmamarga) and bhakti yoga (path of loving devotion to a personal god, bhaktimarga).

Nirjara is preceded by stoppage of karma accumulation, or samvara, thereby ending asrava or influx of karma which leads to bandha or bondage due kasaya or passions of the soul, namely, krodha (anger), lobha (greed), mana (ego) and maya (deceit), besides raaga (attachment) and dvesa (hatred). Dravyasamgraha explains that the soul becomes dim due to the dust of karmic matter, thus nirjara itself offers a way to clear the soul, and ultimately leading to moksha, liberation.

The full exposition of the Saṃsāra doctrine is found in Sramanic religions such as Buddhism and Jainism, as well as various schools of Hindu philosophy after about the mid-1st millennium BC. The Saṃsāra doctrine is tied to the karma theory of Indian religions, and the liberation from Saṃsāra has been at the core of the spiritual quest of Indian traditions, as well as their internal disagreements. The liberation from Saṃsāra is called Moksha, Nirvana, Mukti or Kaivalya.

Of the major Indian religions, Jainism has had the strongest ascetic tradition. Ascetic life may include nakedness, symbolizing non- possession even of clothes, fasting, body mortification, and penance, to burn away past karma and stop producing new karma, both of which are believed essential for reaching siddha and moksha ("liberation from rebirths" and "salvation"). Jain texts like Tattvartha Sūtra and Uttaradhyayana Sūtra discuss austerities in detail. Six outer and six inner practices are oft- repeated in later Jain texts.

Veps to the northwest, the Permians to the northeast the (Turkic) Bulghars and Khazars to the southeast and south. The Volga Finns (sometimes referred to as Eastern Finns) are a historical group of indigenous peoples of Russia living in the vicinity of the Volga, who speak Uralic languages. Their modern representatives are the Mari people, the Erzya and the Moksha Mordvins, as well as extinct Merya, Muromian and Meshchera people. The Permians are sometimes also grouped as Volga Finns.

In his memory, a memorial museum was opened in his native village of Podlesnaya Tavla. The group, while dropping its activity rate for several years, remained and continued its work, staying the standalone Mordvin traditional ensemble with the longest discography. In 2007, a new animated movie Kuigorozh (upon a Mordvin tale) by Pilot Animation Studio in Moscow was released, making use of extensive consultations on Erzya and Moksha folklore with group's management and the group's music as a soundtrack.

In Srimad Bhagavatam,the significance of the Tulsi over other plants is described as: Every part of the Tulsi plant is revered and considered sacred. Even the soil around the plant is holy. The Padma Purana declares a person who is cremated with Tulsi twigs in his funeral pyre gains moksha and a place in Vishnu's abode Vaikuntha. If a Tulsi stick is used to burn a lamp for Vishnu, it is like offering the gods lakhs of lamps.

Shyam Prasad (Shaam) is an honest ACP who comes into conflict with the local don, Dhanraj (Rahul Dev). The goons kill Shyam's son,Moksha, and Shyam does not reveal this to his family but fears the villains may kill his daughter also. Dhanraj threatens Shyam's family so the police department arranges for an officer to provide security for them. Deva (Ravi Teja) arrives and saves Shyam from Dhanraj's men and introduces himself as the security officer.

Neminatha's sangha (religious order) consisted of 18,000 sadhus (male monks) and 44,000 sadhvis (female monks) as per the mentions in Kalpa Sutra. After a life of about 1,000 years, he is said to have attained moksha (nirvana) on the fifth peak or tonk (Urjayant Parvat) of Mount Girnar. Of these 1,000 years, he is believed to have spent 300 years as a bachelor, 54 days as an ascetic monk and 700 years as an omniscient being.

Moksha () is a river in central Russia, a right tributary of the Oka. It flows through Penza Oblast, Nizhny Novgorod Oblast, Ryazan Oblast and the Republic of Mordovia, and joins the Oka near Pyatnitsky Yar, near the city of Kasimov. It is in length, and has a drainage basin of .«Река МОКША», Russian State Water Registry In the 1950s, several hydroelectric power stations were built in the middle course of the river, but without navigable locks.

To the north are tributaries of the Oka. To the east are the basins of the south-flowing Bityug which joins the Don and the north-flowing Tsna which reaches the Oka via the Moksha. The river is named for an earlier town destroyed by the Mongol invasion, whose name in turn was borrowed from a place name in the Principality of Chernigov, derived from the personal name Voroneg.E.M. Pospelov, Geograficheskie nazvaniya mira (Moscow, 1998), p. 104.

According to Paul Deussen, Hamsa in Indian tradition can refer to the migrating "goose, swan or flamingo", and symbolizes the "migrating soul" or reincarnating soul. Hamsa refers to a migratory bird, such as "swan, goose, flamingo", it reflects Om symbol, and symbolizes Atman. The word Hamsa as a symbolism for Atman and moksha appears in numerous ancient texts of Hinduism. Vogel suggested in 1952, that Hamsa in Hindu texts could be symbolism for goose, rather than swan.

The Katha Upanishad is found in the black Yajurveda. The Upanishad is the legendary story of a little boy, Nachiketa – the son of sage Vajasravasa, who meets Yama – the Indian deity of death. Their conversation evolves to a discussion of the nature of man, knowledge, Ātman (Soul, Self) and moksha (liberation).Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 269-273 The Kathaka Upanishad is an important ancient Sanskrit corpus of the Vedanta sub-schools.

The Mordvinic languages, a subgroup of the Uralic family, are Erzya and Moksha, with about 500,000 native speakers each. Both are official languages of Mordovia alongside Russian. The medieval Meshcherian language may have been Mordvinic, or close to Mordvinic. Erzya is spoken in the northern and eastern and north-western parts of Mordovia, as well as in the adjacent oblasts of Nizhny Novgorod, Penza, Samara, Saratov, Orenburg, and Ulyanovsk, and in the republics of Chuvashia, Tatarstan, and Bashkortostan.

Ram and Hanuman attained Moksh from Mount Mangitungi and are enjoying perfect bliss of the Siddha. It is learnt from the Nirvanakand that Ram, Hanuman, Sugriva, Sudeel, Gavya, Gavaakhyha, Nila, Mahaneel and ninety-nine crore monks attained Moksha from Mangitungi, which is a place of worship for Jain followers. Many idols on both the hills are carved on the rocks. Beautiful and attractive stone carvings of Yaksha and Yakshini (attendants of the Tirthankaras) and Indra can be seen here.

In Mangalphera, the bride and groom take four “Mangalpheras” which means doing rounds around the holy fire in a clockwise direction in which the bride leads the first three Mangalphera to signify her determination to stand first beside her husband in sorrow and happiness. In the fourth the bridegroom leads and these four Mangalpheras represent four goals in life which are Moksha (spiritual salvation and liberation), Dharma (religious and moral duties), Artha (prosperity) and Kama (earthly pleasures).

According to the Jain version, Lakshmana (Vasudeva) is the one who kills Ravana (Prativasudeva). Rama, after all his participation in the rescue of Sita and preparation for war, he actually does not kill, thus remains a non-violent person. The Rama of Jainism has numerous wives as does Lakshmana, unlike the virtue of monogamy given to Rama in the Hindu texts. Towards the end of his life, Rama becomes a Jaina monk then successfully attains siddha followed by moksha.

Shri Yogendra Jayadeva was born to father Yogendra, a renowned yoga guru and mother Sita Devi on April 27, 1929. He completed his Master's degree in Sāmkhya and Yoga from the University of Mumbai in 1952. In 1955, he received the Hargobindas scholarship for a Ph.D for his thesis on Moksha Dharma Parva of the Mahabharata. After completing his Ph.D, Dr. Jayadeva worked as a lecturer, who taught Sanskrit at the Guru Nanak Khalsa College, Bombay.

Cintamani at the western gate – representing Kama (desire, love and sensual pleasure) – is attended by the love god Kamadeva and his wife Rati and embodies the formless (asat) Brahman. Mahaganapati at the northern gate standing for moksha (salvation), is accompanied by Varaha (Vishnu's boar avatar) and his wife the earth goddess Mahi embodies Sat Brahman. The main entrance of the temple faces north. The quadrangular courtyard has two Deepmalas – lamp towers with niches to light lamps.

Note that the term transtheism is avoided by both. Zimmer applies the term to Jainism, which is theistic in the limited sense that gods exist but are irrelevant as they are transcended by moksha (that is, a system which is not non-theistic, but in which the gods are not the highest spiritual instance). Zimmer (1953, p. 182) uses the term to describe the position of the Tirthankaras having passed "beyond the godly governors of the natural order".

Chaukhutia is also known as Vairaat. The story is that the present Chaukhutia was the capital of King Virata of Mahabharata. Pandav five brothers and their wives took that place, and when they were going to heaven for moksha they stayed in the area for a few days. Bheem washed her cloth in Tadagtaal Lake but when he was leaving the taal he mark four finger hole in taal (lake) so tadag river came from there.

Varaha with his consort on his lap, worshipped as a subsidiary deity in the Sundaravarada Perumal temple dedicated to Vishnu. The Agni Purana prescribes that Varaha be in the north-east direction in Vishnu temples or worship. Installation of the icon of Varaha is said to bestow one with sovereignty, prosperity and moksha (emancipation). The Narada Purana mentions Varaha's mantra "Om namo Bhagavate Varaharupaya Bhurbhuvassvah pataye Bhupatitvam me dehi dadapaya svaha" and recommends Varaha to be worshipped for kingship.

The Shatkarmas are six preliminary purifications used in traditional hatha yoga. The Shatkarmas (Sanskrit: षटकर्म ṣaṭkarma, literally six actions), also known as Shatkriyas,Shatkarmas - Cleansing Techniques, in Yoga Magazine, a publication of Bihar School of Yoga are a set of Yogic purifications of the body, to prepare for the main work of yoga towards moksha (liberation). These practices, outlined by Yogi Swatmarama in the Haṭha Yoga Pradīpikā as kriya, are Netī, Dhautī, Naulī, Basti, Kapālabhātī, and Trāṭaka.Muktibodhananda, Swami. (1985).

Nauli, one of the shatkarmas, is the purification of the abdomen using the muscles of the abdominal wall. The shatkarmas are six (or more) preliminary purifications described in the Hatha Yoga Pradipika and later texts. Their purpose is to remove "gross impurities", cure a range of diseases, and prepare the body for pranayama, trapping the breath so as to force the vital energy prana into the central sushumna channel, allowing kundalini to rise, and so to attain moksha, liberation.

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gajendra Moksha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 CE.

Listen to what he said, in answer to our enquiries. The Brahmana said, "That which you asked me, O Krishna, connected with the religion of Moksha (Emancipation), led by your compassion for all creatures and not for your own good,--that indeed, which destroys all delusion, O you that art possessed of supreme puissance I shall now tell you duly. Do you listen with concentrated attention as I discourse to you." [This inquiring is Krishna's Leela.

Hinduism, Buddhism, Jainism and Sikhism share certain key concepts, which are interpreted differently by different groups and individuals. In these religions one is not liberated from sin and its consequences, but from the saṃsāra (cycle of rebirth) perpetuated by passions and delusions and its resulting karma. They differ however on the exact nature of this liberation. Salvation is always self-attained in Dharmic traditions, and a more appropriate term would be moksha ('liberation') or mukti ('release').

In the Mastorava epic, Tyushtya is a peasant elected by people to be the king and leader of Moksha, Erzya and Meschera clans' alliance and the warlord of the allied army. During his rule, Mokshaland stretched from the Volga to the Dnieper and from the Oka to the Black Sea. In Mordvin mythology, Tyushtya is a Moon god, son of the Thunder god and the mortal girl Litova. His age changes every month, following the phases of the Moon.

The ultimate goal of Yoga is Moksha (liberation), although the exact form this takes depends on the philosophical or theological system with which it is conjugated. In the classical Astanga yoga system, the ultimate goal of yoga practice is to achieve the state of Samadhi and abide in that state as pure awareness. According to Jacobsen, Yoga has five principal traditional meanings: # A disciplined method for attaining a goal. # Techniques of controlling the body and the mind.

Two of these hands holding a scimitar and a severed head of the asura king 'Shumbha'. The scimitar signifies Divine Knowledge and the asura (or, human) head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands are in the abhaya and varada mudras or blessings, which means her initiated devotees (or anyone worshiping her with a true heart) will be saved as she will guide them here and hereafter.

Apasmāra, clutching a cobra and trampled beneath the foot of Nataraja (= Śiva as Lord of the Dance). Nataraja dancing the cosmic dance of creation, destruction and moksha (= ultimate liberation) upon the prone body of Apasmāra, the dwarf demon of avidya (= ignorance or lack of spiritual insight) - Chola bronze, Musée Guimet. According to Hindu mythology, Apasmāra is a dwarf who represents spiritual ignorance (see also ignorance) and nonsensical speech. He is also known as Muyalaka or Muyalakan.

Then for Dil Se.., A. R. Rahman used Sukhwinder for "Chaiyya Chaiyya". The other films that followed — including Taal, Biwi No.1, 1947: Earth, Daag: The Fire, Jaanwar, Dillagi, Moksha, Thakshak, Tere Naam, Apna Sapna Money Money, Shaadi Se Pehle, Shabd, Chak De! India, Om Shanti Om, and Black & White — have made him a household name. He has been well received for providing playback singing for Bollywood actor Shahrukh Khan in a total of 7 songs.

Thirumal (Vishnu) is the only deity who has enjoyed the status of Paramporul during the Sangam age. The reference to "Mukkol Bhagavars" in Sangam literature clearly indicates that only Vaishnavaite saints holding Tridanda existed during the sangam age and Thirumal was glorified as the supreme deity whose divine lotus feet can burn all our evils and grant Moksha (Maru Piraparukkum Maasil Sevadi). During the post-Sangam period, his worship was further glorified by the alwars and great Vaishnavite acharyas.

Vimana Venkateswara Saint Vyasa Teertha, who lived here in the 16th century, was said to have attained moksha by steadfastly worshiping and meditating on the little image of Lord Venkateswara on the northeastern corner of the Ananda Nilaya Vimanam. That is why special significance is given to the Vimana Venkateswara. The Vimana Venkateswara now is bedecked in special silver and gold over the Vimanam. Hundreds of devotees are seen praying to the Vimana Venkateswara daily inside the temple.

The antaranga tapa, internal austerities which follow are: # Prayaschita - Atonement/penance for sinful acts # Vinaya - Practice politeness and humility # Vaiyavritya - Service to others, especially monks, nuns, elders and the weaker souls without any expectations in return # Swadhyaya - Self-study, scriptural study, questioning and expanding the spiritual knowledge # Vyutsarga - Abandonment of passions - especially anger, ego, deceit and greed, distinction between body and soul # Dhyana - Meditation and contemplation All the first five internal austerities and all six external austerities are preparatory steps for the practice of dhyana, which is the primary cause of moksha. For layman the journey begins with practicing the Triple gems of Jainism, Ratnatraya, namely Right View or perception (Samyak Darshana), Right knowledge (Samyak Gyana) and Right conduct (Samyak Charitra), which constitute the path to liberation. The monks in Jainism, who have dedicated their lives to achieve, moksha and acquiring the Kevala Jnana, absolute knowledge, however go on to take the five Mahavrata, literally Great Vows, of self-control: # Non-violence (Ahimsa) # Truth (Satya) # Non-stealing (Asteya) # Chastity (Brahmacharya) # Non- possession/Non-attachment (Aparigraha) .Singh, p.

Estakhri, from the 10th century, has recorded among the three groups of the Rus people the al-arsanija, whose king lived in the town of Arsa. The people have sometimes been identified by scholars as Erzya, sometimes as the aru people, and also as Udmurts. It has been suggested by historians that the town Arsa may refer to either the modern Ryazan or Arsk In the 14th century, the name Erzya is considered to have been mentioned in the form of ardzhani by Rashid-al-Din Hamadani,(Sbornik... 1941, 96) see László and as rzjan by Jusuf, the Nogaj khan(Safargaliev 1964, 12) László In Russian sources, the ethnonym Erza first appears in the 18th century.(Mokshin 1977, 47) László The earliest written mention of Moksha, in the form of Moxel, is considered to be in the works of a 13th-century Flemish traveler, William of Rubruck, and in the Persian chronicle of Rashid-al-Din, who reported the Golden Horde to be at war with the Moksha and the Ardzhans (Erzia).

For astrological reasons, a father (Azhagan Thamizhmani) has to leave his son Rudran (Arya) in Kashi for 14 years. 14 years later, repenting his act, he goes with his daughter in search of the boy. He finds him there but is shocked to learn he has become an Aghori, a fierce, tigerish, and cannibalistic sadhu who gives moksha and prevents the soul from getting reborn. Nevertheless, he brings him back to Tamil Nadu as he had promised the boy's mother (Vijaya Bharathi).

10, Sarangpur 9 Sahajānanda, Swami (2015). The Vachanāmrut: spiritual discourses of Bhagwān Swāminārāyan. (3rd ed.) Ahmedabad: Bochasanvasi Shri Aksharpurushottama Sanstha . This is possible by earning the grace of Parabrahman and Aksharbrahman through ekantik dharma. In this highest state, the jiva or ishwar never becomes Aksharbrahman but transcends maya and experiences God’s bliss through eternally serving Parabrahman. In BAPS, followers point to Swaminarayan’s teachings in the Vachanamrut and other scriptures emphasizing the role of God manifest through the Aksharbrahman guru to attain moksha.

It is a five storied edifice built over 72 pillars (sandstone temple with 60 pillars is also mentioned). The original temple had been built by Krishna's grandson over the Harigraha, the palace of Krishna. The temple has an assembly hall or audience hall. There are two important entrances to the temple, one is the main entry door which is called the Moksha Dwar (meaning "Door to Salvation") and the exit door which is known as the Swarga Dwar (meaning: "Gate to Heaven").

The Pancharatra (agama) texts of Vaishnavism, along with its Bhagavata (Krishna, Rama, Vishnu) tradition, are strongly influenced by jnana yoga ideas of the Upanishads. However, Vaishnavism also incorporates Bhakti yoga concepts of loving devotion to the divine Supreme personally selected by the devotee, in saguna form, both in silent meditational and musical expressive styles. The aim of jnana yoga in Vaishnavism differs from that in other schools. Advaita, for example, considers jnana yoga as the path to nondual self-knowledge and moksha.

Pathiri was the first European to write a Sanskrit grammar Grammatica grandonica and also the first European to compose Sanskrit verse. He also wrote a short and succinct grammar for the Malayalam language. Along with his predecessor, Heinrich Roth, he was one of the pioneering European Sanskrit scholars, and he has written several essays on Ramayana and Mahabharata, in Latin. Marana Parvam, Vidhi Parvam, Moksha Parvam, Naraka Parvam, Umma Parvam, Misiha Charitham, and Jehova Parvam are some of his other works.

Devotees also chanted the Swaminarayan mantra while praying on behalf of all those affected by the COVID-19 pandemic. Fifthly, devotees chant Swaminarayan both individually and collectively as a means of praying to God for the fulfillment of their spiritual or otherwise positive desires. Lastly, Swaminarayan explains that devotees at the end of life should chant the Swaminarayan mantra to focus on attaining moksha. The mantra is subsequently chanted during various final rites and rituals, like bathing the body of the deceased.

Thirunavaya Navamukunda Temple (Official Website) Navamukunda Temple, Tirunavaya The Navamukunda Temple is considered one of the 108 original tirupatis (divyadesa) of the Vaishnava alvars.Thirunavaya Navamukunda Temple (Official Website) The pitrkarma/pitrkriyas performed at Tirunavaya, a trimūrti sangama, are considered as very sacred. On Karkitaka vavu (amavasi), Hindus from different part of northern Kerala travel to the temple, to perform the pitrkriya (bali tarpana) seeking moksha for their ancestors. According to media, more than 50,000 devotees performed vavu bali at Navamukunda Temple in 2015.

Contrary to the popular belief that Sadaiyappa Vallal, the man who supported Kambar ruled here, the lexicon Abithana Chintamani clarifies that there was another Thiruvennainallur in the Thanjavur District, where Kambar was born (Birthplace: Therazhundur near Mayiladuthurai). Thiruvennainallur is famous for the temple of Lord Shiva (Kirubaburi Eeshwarar), where Sundarar started singing the praise of God after being shown the path of light by the God Himself. Additionally, this is the place where the sage Sandalya was in his penance and attained moksha.

Vasudeva Bhattacharya of Tipperah (West Bengal) went to the Goddess temple of Kamakhya and worshipped the deity by Tantric means. A voice told him about the ritual and that he will gain moksha in his next life when he will be reborn as his own grandson Sarvananda. Vasudeva gave his servant Purvananda an engraved copper plate with a mantra. Purvananda, now an old man, now served Sarvananda, who he passed the secret of shava sadhana ritual, told by his former master.

Thus, when the rider summons his Ranyhyn, it appears shortly thereafter, regardless of the distance between them. Ravers are bodiless evil spirits with the ability to possess and control some lesser creatures, and most humans as well. Giants and Bloodguard are typically immune to this power, and there are no known instances of a Raver possessing a Ranyhyn. There are only three Ravers, ancient brothers who each have many names but are commonly called turiya Herem, samādhi Sheol, and moksha Jehannum.

Perturbing, harming or killing any life form, including any human being, is considered a sin in Jainism, with negative karmic effects. Souls begin their journey in a primordial state, and exist in a state of consciousness continuum that is constantly evolving through Saṃsāra. Some evolve to a higher state; some regress asserts the Jain theory, a movement that is driven by the karma. Further, Jain traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation).

The Sikh concept of mukti (moksha) is similar to other Indian religions, and refers to spiritual liberation. It is described in Sikhism as the state that breaks the cycle of rebirths.Geoff Teece (2004), Sikhism: Religion in focus, , page 17 Mukti is obtained according to Sikhism, states Singha, through "God's grace".HS Singha (2009),Sikhism: A Complete Introduction, Hemkunt Press, , pages 53-54 According to the Guru Granth Sahib, the devotion to God is viewed as more important than the desire for Mukti.

This was installed in V.S. 2015 (1959 AD). A beautiful and artistic Gomeda Yaksha and Yakshini Ambika idol is also present here, with the Yakshini with a child in her lap. The Parshvanath temple (Chauvisi Mandir) is the largest temple with a 16 foot tall idol of Lord Parshvanath of 1953 AD, along with images of the 24 tirthankaras and the images of the five munis who attained moksha here. The picturesque Jal Mandir of Nainagiri was featured on the 2002 JAINA calendar.

The sage opened his eyes for the first time in several years and looked at the sons of Sagara. With this glance, all sixty thousand were burnt to death. The souls of the sons of Sagara wandered as ghosts since their final rites had not been performed. For the moksha of all the sons of Sagar, Anshuman (nephew of those 60,000 sons) started to pray Brahma to bring Ganga to the earth till the end of his life, but was not successful.

The saints of the yore felt the prayers to the Lord are not complete without worshipping His holy feet. So, the saints joined together and installed a full statue behind the self-manifested idol, to worship the feet of the Lord according to Vaikhanasa Agamam. It is believed that the prayers to the smaller statue of the Lord will lead to Moksha, and the big form stands for Dharma, Artha and Kama. The Tiru kalyanotsavam is celebrated twice a year.

Fourteen stages on the path to liberation ' (Sanskrit: "levels of virtue") are the fourteen stages of spiritual development and growth through which a soul gradually passes before it attains moksha (liberation).Jaini, Padmanabh (1998) p. 141 According to Jainism, it is a state of soul from a complete dependence on karma to the state of complete dissociation from it. Here the word virtue does not mean an ordinary moral quality, but it stands for the nature of soul — knowledge, belief and conduct.

Hatha yoga is a branch of yoga that developed around the 11th century. Like earlier forms such as Patanjali's yoga, its ultimate goal was liberation, moksha, and its methods included meditation. It added a set of physical methods contributing to liberation including purification techniques (satkarmas), non-seated postures (asanas), elaborate breath-control (pranayama), and physical techniques to manipulate vital energy, the mudras. Mudras are gestures of the body, used in hatha yoga to assist in the spiritual journey towards liberation.

The significance of divine manifestation theology in Pancaratra tradition is it believes that an understanding of the process by which Vishnu-Narayana emerged into empirical reality and human beings, can lead one to reverse the process. Through practicing the reversal and moving from the empirical to ever more abstract, according to Pancaratra, human beings can access immanent Vasudeva-Krishna and thereby achieve salvific liberation (moksha).Mitsunori MATSUBARA (1994), The Concept of Vasudeva as the Hindu Bhagavat, Journal of Esoteric Buddhism, Vol. 184, pp.

Another belief is in an axis mundi or world tree which connects the heavens, the terrestrial world, and the underworld. In Indian religions, heaven is considered as Svarga loka, and the soul is again subjected to rebirth in different living forms according to its karma. This cycle can be broken after a soul achieves Moksha or Nirvana. Any place of existence, either of humans, souls or deities, outside the tangible world (Heaven, Hell, or other) is referred to as otherworld.

The Yoga Sūtras is Yoga school's treatise on how to accomplish this. Samādhi is the state where ecstatic awareness develops, state Yoga scholars, and this is how one starts the process of becoming aware of Purusa and true Self. It further claims that this awareness is eternal, and once this awareness is achieved, a person cannot ever cease being aware; this is moksha, the soteriological goal in Hinduism. Book 3 of Patanjali's Yogasutra is dedicated to soteriological aspects of yoga philosophy.

The Jain Śvētāmbara tradition believes that Mahavira's nirvana occurred in 527 BC, and the Digambara tradition holds that date of 468 BCE. In both traditions, his jiva (soul) is believed to abide in Siddhashila (the home of liberated souls). Mahavira's Jal Mandir stands at the place where he is said to have attained nirvana (moksha). Artworks in Jain temples and texts depict his final liberation and cremation, sometimes shown symbolically as a small pyre of sandalwood and a piece of burning camphor.

The Yajur-Veda, which mainly consists of sacrificial formulae, mentions the veena as an accompaniment to vocal recitations. References to Indian classical music are made in many ancient texts, including epics like the Ramayana and Mahabharata. The Yajnavalkya Smriti mentions वीणावादन तत्त्वज्ञः श्रुतीजातिविशारदः ताळज्ञश्चाप्रयासेन मोक्षमार्गं नियच्छति ( vīṇāvādana tattvajñaḥ śrutijātiviśāradaḥ tālajñaścāprayāsena mokṣamārgaṃ niyacchati, "The one who is well versed in veena, one who has the knowledge of srutis and one who is adept in tala, attains liberation (moksha) without doubt").YjS 3.115.

The first Adhyaya is considered to be of older origin than the second. The Upanishad is the legendary story of a little boy, Nachiketa – the son of Sage Vajasravasa, who meets Yama (the Hindu deity of death). Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Soul, Self) and moksha (liberation). The chronology of Katha Upanishad is unclear and contested, with Buddhism scholars stating it was likely composed after the early Buddhist texts (fifth century BCE),Richard King (1995).

To further gain powers, he performs severe penance to please Lord Shiva or Shankara, he suddenly loses his power of speech i.e. he becomes 'mooka' or dumb. In the battlefield he sees the divine mother and at once realizes his follies and misdeeds, but he is unable to beg forgiveness due to his state of being dumb. Jaganmata realizes this and grants him the power of speech; Mookasura( Kamhasura) repents and begs for moksha and asks of his name to stay forever.

State University of New York Press. p. 39-40. The sutra introduces the Buddhist mantra, Om Manipadme Hum, which it states can lead to liberation (moksha) and eventual Buddhahood.Studholme, The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra, SUNY, 2002, p. 68 A. Studholme sees this famous mantra as being a declarative aspiration, possibly meaning 'I in the jewel- lotus',Alexander Studholme, The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra, SUNY, 2002, p.

It is most popular and strictly observed by the Vaishnavas, in particular The observer gains longevity and moksha (salvation). Usually, the messengers of the god of death Yama are described to fetch the person's soul after death. Yama then judges the person's deeds and sends him to Svarga (heaven) or Naraka (Hell). However, one who observes the Nirjala Ekadashi rituals is believed to be excused Yama's judgement and taken by messengers of Vishnu to Vaikuntha, the abode of Vishnu, after death.

Gods can be thus categorized into embodied gods also known as arihantas and non-embodied formless gods who are called Siddhas. Jainism considers the devīs and devas to be souls who dwell in heavens owing to meritorious deeds in their past lives. These souls are in heavens for a fixed lifespan and even they have to undergo reincarnation as humans to achieve moksha. Thus, there are infinite gods in Jainism, all equivalent, liberated, and infinite in the manifestation of all attributes.

The Vaisheshika and Shaivism school scholar Vyomashiva criticized the Anekantavada doctrine because, according to him, it makes all moral life and spiritual pursuits for moksha meaningless. Any spiritually liberated person must be considered under Anekantavada doctrine to be [a] both liberated and not liberated from one point of view, and [b] simply not liberated from another point of view, since all assertions are to be qualified and conditional under it. In other words, states Vyomashiva, this doctrine leads to a paradox and circularity.

The other linga – Pramathanatha ("Lord of Pramathas or goblin-like spirits") – was made of stone. The inscription appears to have been issued after Dhanga's death: it states that after living for more than a hundred years, Dhanga attained moksha by abandoning his body in the waters of Ganga and Yamuna. Unlike some other Chandela temple inscriptions, it does not mention the Pratihara overlords of the Chandelas. This suggests that the Chandelas were no longer vassals of the Pratiharas by this time.

According to the Khajuraho inscription, after living for more than a hundred autumns, Dhanga attained moksha by abandoning his body in the waters of Ganga and Yamuna. Some scholars have interpreted this as suicide, but according to Rajendralal Mitra, this was a conventional way of announcing a person's death. Dhanga was succeeded by his son Ganda-deva. S. K. Sullerey (2004) dates the end of his reign to 999 CE. R. K. Dikshit (1976) dated the end of his reign to 1002 CE.

In the Vaishnava traditions the highest heaven is Vaikuntha, which exists above the six heavenly lokas and outside of the mahat-tattva or mundane world. It's where eternally liberated souls who have attained moksha reside in eternal sublime beauty with Lakshmi and Narayana (a manifestation of Vishnu). In the Nasadiya Sukta, the heavens/sky Vyoman is mentioned as a place from which an overseeing entity surveys what has been created. However, the Nasadiya Sukta questions the omniscience of this overseer.

This gives the message that it is necessary to have the Ratnatraya in order to attain moksha. In the top portion, the swastika symbol is present. The symbol of hand in the lower portion shows fearlessness and symbolizes the feeling of ahimsa towards all the creatures in this world. The circle in the middle of the hand symbolizes saṃsāra and the 24 spokes represent the preachings from the 24 Tirthankaras, which can be used to liberate a soul from the cycle of reincarnation.

Every five years, he held a great assembly called Moksha. Xuanzang also describes a 21-day religious festival organized by Harsha in Kannauj; during this festival, Harsha and his subordinate kings performed daily rituals before a life-sized golden statue of the Buddha. Since Harsha's own records describe him as Shaivite, his conversion to Buddhism would have happened, if at all, in the latter part of his life. Even Xuanzang states that Harsha patronised scholars of all religions, not just Buddhist monks.

Veda pathashala students doing sandhyavandanam at Nachiyar Kovil, Kumbakonam, Tamil Nadu. Sandhyavandanam (Sanskrit: ', ', lit. 'salutation to (Goddess) Sandhyā' or 'salutation during the time of Sandhyā') is a mandatory religious ritual supposed to be daily performed, traditionally, by Dvija communities of Hindus,Dvija, Encyclopedia Britannica (2014) particularly those initiated through the sacred thread ceremony referred to as the Upanayanam and instructed in its execution by a Guru, in this case one qualified to teach Vedic ritual. Sandhyopasana is considered as a path to attain salvation (moksha).

Bhakti () literally means "attachment, participation, fondness for, homage, faith, love, devotion, worship, purity".See Monier-Williams, Sanskrit Dictionary, 1899. It was originally used in Hinduism, referring to devotion and love for a personal god or a representational god by a devotee.Bhakti, Encyclopædia Britannica (2009) In ancient texts such as the Shvetashvatara Upanishad, the term simply means participation, devotion and love for any endeavor, while in the Bhagavad Gita, it connotes one of the possible paths of spirituality and towards moksha, as in bhakti marga.

35, No. 1 (Jan., 1985), pages 61-71 The state is the aim of moksha in Advaita Vedanta, Yoga and other schools of Hinduism, and it is referred to as Jivanmukti (Liberation or Enlightenment).Andrew Fort and Patricia Mumme (1996), Living Liberation in Hindu Thought, Norman E. Thomas (April 1988), Liberation for Life: A Hindu Liberation Philosophy, Missiology, Volume 16, Number 2, pp 149-160Gerhard Oberhammer (1994), La Délivrance dès cette vie: Jivanmukti, Collège de France, Publications de l'Institut de Civilisation Indienne. Série in-8°, Fasc.

Happy with her service Mudgal offered a boon to Nalayani. Nalayani wanted to consummate their bond properly and Mudgal granted her wish in five forms. When Rishi Mudgal attained moksha, he left the mortal life but Nalayani in her next birth, when she could not find a matching suitor, did penance for Lord Shiva. When Lord Shiva appeared to give her boon she asked for a husband five times in her eagerness so Shiva granted her the boon for five husbands with some exceptions.

The Sruti declares that human birth, by divine grace, is meant to strive to know and understand the atman. The knowledge and understanding of the atman invariably results in Jiwanmukti i.e. Moksha or "Spiritual liberation". Spiritual Liberation is of the nature of bliss in which there is complete negation of all sorrow, it does not arise by mere study of sastras, sacrifice to gods, performance of karmas and meditation on the divinities, these acts do not result in the knowledge of the unity of atman.

Ramapanchayan, the five associated with Rama – Sita, Lakshmana, Bharata, Shatrughna and Hanuman. The narration of the text is presented as replies by Hanuman to the questions posed to him by many rishis seeking true knowledge. Hanuman states god Rama is the supreme reality, the Brahman and the Atman (soul), and he is the medium to attain moksha or emancipation. The text presents goddess Sita, the wife of Rama, as the cause of creation, and Hanuman as the completely absorbed example and ideal devotee of Rama.

The literal meaning of 'Gajendra Moksham' is the "salvation or Moksha of the elephant king Gajendra." The theme of the mural is mythological and depicts an elephant saluting Lord Vishnu in devotion while the other minor Gods, Goddesses and saints look on. Lord Vishnu was the family deity of the Kayamkulam Kings. This mural, in a fusion of colours and expressions, was placed prominently at the entrance to the palace from the pond to enable the kings to worship the deity after their daily ablutions.

Further, Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation). The Abhavya state of soul is entered after an intentional and shockingly evil act. Jainism considers souls as pluralistic each in a karma-Saṃsāra cycle, and does not subscribe to Advaita style nondualism of Hinduism, or Advaya style nondualism of Buddhism. The Jaina theosophy, like ancient Ajivika, but unlike Hindu and Buddhist theosophies, asserts that each soul passes through 8,400,000 birth-situations, as they circle through Saṃsāra.

The Bhakti movement was a devotional transformation of medieval Hindu society, wherein Vedic rituals or alternatively ascetic monk-like lifestyle for moksha gave way to individualistic loving relationship with a personally defined god. Salvation which was previously considered attainable only by men of Brahmin, Kshatriya and Vaishya castes, became available to everyone. Most scholars state that Bhakti movement provided women and members of the Shudra and untouchable communities an inclusive path to spiritual salvation. Some scholars disagree that the Bhakti movement was premised on such social inequalities.

Tattva connotes reality or truth in Jain philosophy, and is the framework for salvation. According to Digambara Jains, there are seven tattvas: the sentient (jiva); the insentient (ajiva); the karmic influx to the soul (Āsrava); bondage of karmic particles to the soul (Bandha); stoppage of karmic particles (Saṃvara); wiping away of past karmic particles (Nirjarā); and liberation (Moksha). Śvētāmbaras add two further tattvas, namely good karma (Punya) and bad karma (Paap). The true insight in Jain philosophy is considered as "faith in the tattvas".

The latter states that true Kurukshetra is Avimuktam – a place that Shiva never left and a part of Varanasi (Banaras). This place, recommends the text, is for all those renouncers who after having wandered places, can stay in. This is the place, asserts the Upanishad, where Rudra imparts the moksha knowledge just when the last vital breaths of the dying are departing, leading one to videhamukti. This place is a spiritual seat of all living beings (holy), asserts the text, a place to revere and not leave.

Lord Shiva realized the mistake, so He offered to bring Sudheet back to life. But Sudheet refused to come back to life telling Lord Shiva that only by dying at His hands would he be able to obtain moksha (Salvation). Moved by the demon's words, Lord Shiva ordered that, henceforth, Sudheet's name would be taken before His own at the place where he was killed. That is how the place where Goddess Parvati used to worship a shivling came to be known as Sudhmahadev.

The ritual can be practised only on Ekadasi and that also on the eleventh day of every lunar fortnight. The day is called Guruvayur Ekadasi or Vrischika Ekadasi day, in the Malayalam month of Vrishchikam. First the devotee has to take bath in the Papanasini Theertham, a water source near the cliff. It is believed that performing noozhal or crawling through the tunnel from one end to the other will wash away all the sins and thus allow one to attain Moksha, or freedom from rebirth.

India : History, Religion, Vision And Contribution To The World. pp. 259–60. and others such as the Ājīvikas, Ajñanas and Cārvākas.AL Basham (1951), History and Doctrines of the Ajivikas – a Vanished Indian Religion, Motilal Banarsidass, , pp. 94–103 The śramaṇa movements arose in the same circles of mendicants in ancient India that led to the development of yogic practices, as well as the popular concepts in all major Indian religions such as saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).

The prime means to reach moksha is through the practice of yoga (Sanskrit, Pāli: , /ˈjəʊɡə/, ') which is a commonly known generic term for physical, mental, and spiritual disciplines which originated in ancient India. Specifically, yoga is one of the six āstika ("orthodox") schools of Hindu philosophy. Various traditions of yoga are found in Hinduism, Buddhism, Jainism and Sikhism. Pre–philosophical speculations and diverse ascetic practices of first millennium BCE were systematized into a formal philosophy in early centuries CE by the Yoga Sutras of Patanjali.

"Eka- Viraa Tirtha". Even today, on the west banks of Viraar Tirtha, one finds a carved stone about three feet long and nine inches broad. Below that is a group of female figures of the Yoginis of Ekaveera Devi. Nearby one can find a stone with a roughly cut cow and calf (Savatsa Dhenu), a symbol of Govardhana Math which symbolizes eternity or Moksha. Moving ahead near the foot of a knoll of rock are two cow’s feet (Go-Paad) roughly cut in rock.

Rama explained to him about the various purusharthas and showed him his Vishvarupa and how everything was pre-ordained according to the Kala-chakra and granted him moksha. Vaali was then convinced and also asked his son Angada to stand by his uncle Sugriva and assist in the divine work of Lord Rama. Vaali's son, Angada, joined Lord Shri Rama's army and was given important responsibilities in Rama's war against Ravana. The miniature panel in Pullamangai, Pasupathi Koil, Thanjavur captures the scene of Vaali's death.

Recently it has been again renovated according to the scientific techniques prescribed for the protection of heritage buildings. Today the palace is an archaeological museum, and the most fascinating exhibit here is the 49 sq.m - Gajendra Moksham - the largest single band of mural painting so far discovered in Kerala. Gajendra Moksham meaning the salvation (Moksha) of the elephant king (Gajendra), the theme of the mural is mythological and depicts an elephant saluting Lord Vishnu in devotion while the other gods, goddesses and saints look on.

A soul thus becomes a liberated soul – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called moksha. Gautama Buddha rejected the existence of a creator deity,Approaching the Dhamma: Buddhist Texts and Practices in South and Southeast Asia by Anne M. Blackburn (editor), Jeffrey Samuels (editor). Pariyatti Publishing: 2003 pg 129 refused to endorse many views on creation and stated that questions on the origin of the world are not ultimately useful for ending suffering.

He sees his own body as a source of internal sorrow, just like he sees a prison or enemy as the source of external torture. In the closing verses, the Upanishad emphasizes that the sannyasi must seek to perfect his own inner nature, such as renunciation of anger. Translates Olivelle, the text questions, "if you are angry at the wrongdoer, why are you then not angry at anger itself?" One must abandon all anger, because it is against one's Dharma, Artha, Kama and Moksha.

Mourners carrying a body Hindu mythology teaches that the ghat is especially sacred and that people cremated there receive moksha. As the myth goes, Vishnu, after several thousand years of tapasya, trying to please Shiva, to convince him to not destroy the holy city of Kashi when he destroys the world, managed to do so. Lord Shiva along with Parvati came to Kashi before Vishnu to grant him his wish. Vishnu dug a kund (well) on the bank of Ganga for the bath of the couple.

It was compiled by A. M. Sharonov and first published in 1994 in the Erzya language (it has since been translated into Moksha and Russian). Mastorava is also the name of a movement of ethnic separatism founded by D. Nadkin of the Mordovian State University, active in the early 1990s.Tatiana Mastyugina, Lev Perepelkin, Vitaliĭ Vyacheslavovich Naumkin, Irina Zviagelskaia, An Ethnic History of Russia: Pre-revolutionary Times to the Present, Greenwood Publishing Group (1996), , p. 133; Timur Muzaev, Ėtnicheskiĭ separatizm v Rossii (1999), p. 166ff.

The earliest temple on the Pavagadh hill in the Mauliya plateau is dated to the 10th–11th centuries and is dedicated to Lakulisa. However, the temple is in ruins, with only the gudha mandapa (sanctum sanctorum) and Ardha mandapa part of the antarala now present. Lakulisha, Dakshinmurthi, Brahma, Vishnu, Gajendra Moksha, various forms of Shiva, Indra, seated Ambika and Sura Sundaris are the images seen in this temple. The temple was built in the Nagara style of architecture with garbhagriha, mandapa and an entrance porch.

The end of this cycle is called mukti (Sanskrit: मुक्ति) and staying finally with supreme God forever; is moksha (Sanskrit: मोक्ष) or salvation. The Garuda Purana deals solely with what happens to a person after death. The God of Death Yama sends his representatives to collect the soul from a person's body whenever he is due for death and they take the soul to Yama. A record of each person's timings & deeds performed by him is kept in a ledger by Yama's assistant, Chitragupta.

Bhakti yoga, also called Bhakti marga (literally the path of Bhakti), is a spiritual path or spiritual practice within Hinduism focused on loving devotion towards any personal deity.Karen Pechelis (2014), The Embodiment of Bhakti, Oxford University Press, , pages 19-24 It is one of the many paths in Hinduism which lead to Moksha, the other paths being Jnana yoga and Karma yoga. The tradition has ancient roots. Bhakti is mentioned in the Shvetashvatara Upanishad where it simply means participation, devotion and love for any endeavor.

He does however ultimately support Jain thought, arguing that the other beliefs tend to display only a one-sided view of the greater reality. He tried to combine the good points of various religious philosophies that existed in his times for spiritual liberation in his work Yogadrstiamuccaya. Haribhadra promoted a form of religious pluralism, perennialism and a respect for different religious traditions. He writes that though they have different names, the teachings of those who have achieved liberation (moksha, nirvana, kevala) are grounded on a common truth.

Kundakunda, one of the most revered Digambara monk Jain monasticism refers to the order of monks and nuns in the Jain community and can be divided into two major denominations: the Digambara and the Śvētāmbara. The monastic practices of two the major sects vary greatly, but the major principles of both are identical. Five mahāvratas (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics. Historians believe that a united Jain sangha (community) existed before 367 BCE, about 160 years after the moksha (liberation) of Mahavira.

Puruṣa, the eternal pure consciousness, due to ignorance, identifies itself with products of prakṛti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that puruṣa is distinct from prakṛti, is more than empirical ego, and that puruṣa is deepest conscious self within, the Self gains isolation (kaivalya) and freedom (moksha). Other forms of Samkhya teach that Mokṣa is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices.

Pandit Nilakantha Das suggested that Jagannath was a deity of Jain origin because of the appending of Nath to many Jain Tirthankars. He felt Jagannath meant the 'World personified' in the Jain context and was derived from Jinanath. Evidence of the Jain terminology such as of Kaivalya, which means moksha or salvation, is found in the Jagannath tradition. Similarly, the twenty two steps leading to the temple, called the Baisi Pahacha, have been proposed as symbolic reverence for the first 22 of the 24 Tirthankaras of Jainism.

Her ugly form teaches the devotee to look beyond the superficial, to look inwards and seek the inner truths of life. Dhumavati is described as a giver of siddhis (supernatural powers), a rescuer from all troubles, and a granter of all desires and rewards, including ultimate knowledge and moksha (salvation). Her worship is also prescribed for those who wish to defeat their foes. Dhumavati's worship is considered ideal for unpaired members of society, such as bachelors, widows, and world renouncers as well as Tantrikas.

Because it is flat, the major rivers meander on broad floodplains. The main river in the north is the Tsna, which runs north through the city of Tambov and into the Moksha River, a right tributary of the Oka in the Volga basin. In the south, the plain narrows along the Khopyor River, flowing south into the Don River, and the Medevista, which is also in the Don Basin. The floodplains can be up to 20 km in width, with up to three terraces.

The Main deity is that of a standing four armed Lord Vishnu with the concept of Sree Rama, his 7th avatar. The idol carved out in Krishna Shila. Three arms hold Shankha, Chakra, and Mace and the fourth is in the abhaya mudra (sign of blessing and Moksha). It is believed that the deity depicted here is the ‘Poorna Roopa’ (full form) assumed by Sree Rama after annihilating the Khara, Thrisiras and Dooshana along with their fourteen thousand soldiers, thus having a fierce form.

It was illustrated with high-quality studio photographs of Bernard in the yoga practices he had mastered. It was one of the earliest references in the West, possibly the first in English, on the asanas and other practices of hatha yoga, as described in texts such as Hatha Yoga Pradipika. It represents, in the yoga scholar-practitioner Norman Sjoman's words "virtually the only documentation of a [hatha yoga] practice tradition", the actual use of hatha yoga to achieve successive stages on a spiritual path towards moksha, liberation.

The Sikh Scripture contains 31 ragas and 17 talas which form the basis for kirtan music compositions. Hindus are even said to have achieved Moksha through devoting music to God. For example in the Rig Veda Gargi, the wife of Yajnavalkya, through her excellence in veena playing, an incident that caused Sage Yagnavalkya to write the famous verse: ::"Veena Vadama Tatvagnaha ::Sruthi Jathi Visharada ::Talagnanacha Aprayasena ::Mokshamargam Gachachathi" ("Yagnavalkya Siksha") There have also been several music-saints (e.g. Sant Tyagaraja) and poet-saints (e.g.

Christopher Chapple (1986), Karma and creativity, State University of New York Press, , pages 60-64 Good intent and actions lead to good future, bad intent and actions lead to bad future, impacting how one reincarnates, in the Hindu view of existence. atman) repeatedly takes on a physical body, until moksha. There is no permanent heaven or hell in most Hinduism-sects. In the afterlife, based on one's karma, the soul is reborn as another being in heaven, hell, or a living being on earth (human, animal).

As per Hindu legend, when Jothista Homam, a penance, when done during the period, helps devotees attain moksha. It is believed that one devotees are liberated from his curse if they drink the sacred water of Vishnu during the festival. During the mid of 15th century during the Vijayanagara rule, the Vasantha Mandapam was built inside the garden for the festive image to spend the evenings during the festival. Every evening during the festival, the festival image of Ranganatha is brought to the garden.

It is symbolized by a red, four-petaled lotus with a yellow square at its center. Each petal has one of the Sanskrit syllables वं vaṃ, शं śaṃ, षं ṣaṃ, and सं saṃ written on it in gold, representing the four vrittis: greatest joy, natural pleasure, delight in controlling passion, and blissfulness in concentration. Alternatively, they may represent dharma (psycho-spiritual longing), artha (psychic longing), kama (physical longing) and moksha (longing for spiritual liberation). Eight spears point out of the sides and corners of the square.

The tantric mahasiddhas developed yogic systems with subtle body and sexual elements which could lead to magical powers (siddhis), immortality, as well as spiritual liberation (moksha, nirvana). Sexual yoga was seen as one way of producing a blissful expansion of consciousness that could lead to liberation. According to Jacob Dalton, ritualized sexual yoga (along with the sexual elements of the tantric initiation ritual, like the consumption of sexual fluids) first appears in Buddhist works called Mahayoga tantras (which include the Guhyagarbha and Ghuyasamaja).Dalton, J. 2004.

People performing Hindu ceremony at Kedar ghats of Varanasi Kashi (a name popular with Hindu pilgrims for the city of Varanasi)Uttar Pradesh Tourism – Varanasi, Department of Tourism – Government of UP. (Archived at .) Accessed 2015-08-20. is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven holiest cities (Sapta Puri) in Hinduism, and is considered by the faith as the giver of salvation (moksha). Over 50,0Brahmins live in Kashi, providing religious services to the masses.

The discourse begins after Vishnu and Shiva give a hug to each other, according to the text, and then Vishnu invites Shiva to explain the nature of the world, life and self. Shiva explains Atman (soul, self), Brahman-Purusha, Prakriti, Maya, Yoga and Moksha. The philosophical theme, states Rocher is built on Advaita Vedanta ideas, that is emphasizing the identity of the Atman (individual soul) and the Ultimate Reality concept of Brahman. The text is notable for asserting that anyone from any varna can achieve liberation through Bhakti yoga.

Jnana is knowledge, which refers to any cognitive event that is correct and true over time. It particularly refers to knowledge inseparable from the total experience of its object, especially about reality (non-theistic schools) or supreme being (theistic schools). In Hinduism, it is knowledge which gives Moksha, or spiritual liberation while alive (jivanmukti) or after death (videhamukti). According to Bimal Matilal, jnana yoga in Advaita Vedanta connotes both primary and secondary sense of its meaning, that is "self-consciousness, awareness" in the absolute sense and relative "intellectual understanding" respectively.

The king worships the sages and asked them about the way of emancipation (moksha) that can be followed by all people who caught in the web of worldly things. Sanat-kumara tells the king that Vishnu is the refuge to all and grants liberation of the cycle of births and rebirths. His worship frees one from material desires and lust. One should be freed from material objects, lives a simple life of non- violence and devotion of Vishnu and follows the teachings of a good guru and undergo Self-realization.

According to the Veda, marriage is a union between a masculine and feminine entity with commitments to pursue Dharma, Artha (possessions), Kama (physical and other desires) and Moksha (the liberation) in unison. Scripturally, it is viewed as a celebration of sensual pleasure, progress, prosperity and joy as it is also a pyramid of elevation to the next level of one's Karmic experience. Society recognizes this and puts in place quality controls since it influences the social and cultural growth of society. According to Manusmriti, or Manu's text, there are eight different types of marriages.

Some scholars argue that the unfinished Buddha statue was established in the crowning stupa as the central figure of Borobudur mandala, and that its unfinished quality is symbolic. One of some reasons that lead to the opinion that this statue is the symbol of the Adi Buddha (or Vairochana as one of some personifications of Adi Buddha) is the interpretation of its imperfect form. It shows the local genius of the artists of that time. The imperfect form describes moksha: from the existence into the non-existence, from rūpa into arupa.

Nirjara is one of the seven fundamental principles, or Tattva in Jain philosophy, and refers to the shedding or removal of accumulated karmas from the atma (soul), essential for breaking free from samsara, the cycle of birth- death and rebirth, by achieving moksha, liberation.Singh, p. 4525Dasgupta, 192 Literally meaning "falling off", the concept is described first in chapter 9 of the classical Jain text, Tattvartha Sutra (True nature of Reality) written by Acharya Umasvati, in 2nd century CE, the only text authoritative in both Svetambara and Digambara sects of Jainism.Jaini, p.

The aim of spiritual pursuits, whether it be through the path of bhakti (devotion), karma (work), jnana (knowledge), or raja (meditation) is self-liberation (moksha) from Samsara. The Upanishads, part of the scriptures of the Hindu traditions, primarily focus on self-liberation from Saṃsāra. The Bhagavad Gita discusses various paths to liberation. The Upanishads, states Harold Coward, offer a "very optimistic view regarding the perfectibility of human nature", and the goal of human effort in these texts is a continuous journey to self-perfection and self-knowledge so as to end Saṃsāra.

The Erzya language (, ), or Erzian, is spoken by about 37,000 people in the northern, eastern and north-western parts of the Republic of Mordovia and adjacent regions of Nizhny Novgorod, Chuvashia, Penza, Samara, Saratov, Orenburg, Ulyanovsk, Tatarstan and Bashkortostan in Russia. A diaspora can also be found in Armenia, Estonia as well as in Kazakhstan and other states of Central Asia. Erzya is currently written using Cyrillic with no modifications to the variant used by the Russian language. In Mordovia, Erzya is co-official with Moksha and Russian.

A representation of Paradise Faith in some form of afterlife is an important aspect of many people's beliefs. For example, one aspect of Hinduism involves belief in a continuing cycle of birth, life, death and rebirth (Samsara) and the liberation from the cycle (Moksha). Eternal return is a non-religious concept proposing an infinitely recurring cyclic universe, which relates to the subject of the afterlife and the nature of consciousness and time. Though various evidence has been advanced in attempts to demonstrate the reality of an afterlife, these claims have never been validated.

The stated aim, or goal of japa may vary greatly depending on the mantra involved and the religious philosophy of the practitioner. In both Buddhist and Hindu traditions mantras may be given to aspirants by their guru, after some form of initiation. The stated goal could be moksha, nirvana, bhakti, or simple personal communion with a divine power in a similar way to prayer. Many gurus and other spiritual teachers, and other religious leaders, especially Hindu and Buddhist, teach that these represent different names for the same transformed state of consciousness.

All three religions share concepts and doctrines such as karma and rebirth, with similar festivals and monastic traditions. They do not believe in eternal heaven or hell or judgment day. They grant the freedom to choose beliefs such as in gods or no-gods, to disagree with core teachings, and to choose whether to participate in prayers, rituals and festivals. They all consider values such as non-violence to be important, link suffering to craving, individual's actions, intents, and karma, and believe spirituality is a means to enlightened peace, bliss and eternal liberation (moksha).

Samādhi is the state where ecstatic awareness develops, state Yoga scholars, and this is how one starts the process of becoming aware of Purusa and true Self. It further claims that this awareness is eternal, and once this awareness is achieved, a person cannot ever cease being aware; this is moksha, the soteriological goal in Hinduism. Book 3 of Patanjali's Yogasutra is dedicated to soteriological aspects of yoga philosophy. Patanjali begins by stating that all limbs of yoga are necessary foundation to reaching the state of self-awareness, freedom and liberation.

Rampal at a photoshoot for film Don 2 Arjun Rampal is an Indian actor and producer known for his work in Bollywood films. Rampal made his debut in romance Pyaar Ishq Aur Mohabbat (2001) for which he was nominated for the Filmfare Award for Best Male Debut. However the film performed poorly at the box-office as did the next two films he starred in the same year, Moksha, and Deewaanapan. The heist thriller Aankhen where he appeared opposite Amitabh Bachchan and Akshay Kumar proved to be his first commercially successful film.

Lewis of pedalling his boat Moksha on the River Thames in London, shortly before completing the first human-powered circumnavigation of the Earth (2007) The second half of Jason's human powered circumnavigation journey continued through Southeastern Asia and India before crossing the Arabian Sea to the African shores, from where he aimed north toward the Middle East and Europe, eventually returning to his starting point in England. During his expedition, Lewis twice survived malaria, septicaemia, a bout of mild schizophrenia, and a crocodile attack near Australia in 2005.

Grandiose buildings of ancient Rome – Arch of Constantine, Forum, Colosseum appear in them as symbols of former greatness of the antique empire. The color range constructed on combinations of light yellow-green and blue tones, transfers a hot haze of the southern air in which as if outlines of monuments of an antiquity melt.However at doubtless art advantages of these landscapes, the artist's soul most completely reveals in the works devoted to native places. Tirelessly he painted the native village, crooked fences, ingrown into the land of the hut, the spring floods overflowing Moksha.

Hinduism emphasizes that sex is only appropriate between husband and wife, in which satisfying sexual urges through sexual pleasure is an important duty of marriage. Any sex before marriage is considered to interfere with intellectual development, especially between birth and the age of 25, which is said to be brahmacharya and this should be avoided. Kama (sensual pleasures) is one of the four purusharthas or aims of life (dharma, artha, kama, and moksha). The Hindu Kama Sutra deals partially with sexual intercourse; it is not exclusively a sexual or religious work.

A liberated soul thus becomes a god – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called nirvana or moksha. If godliness is defined as the state of having freed one's soul from karmas and the attainment of enlightenment/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods/Tirthankara. Thus, Rishabhanatha was god/Tirthankara but he was not the only Tirthankara; there were many other Tirthankara.

It also expands on the concept of Aksharbrahma and Parabrahman as well as the attainment of liberation (moksha) through devotion (bhakti) and worship (upasana). Following the tradition of the classical Sanskrit commentaries by Shankaracharya, Ramanujacharya, and Madhvacharya, the Swaminarayan Bhashyam is the second classical Sanskrit commentary on the entire Prasthanatrayi to have been completed by anyone in the last several centuries. After receiving a Ph.D. in Sanskrit from Karnakata University in 2005, he was awarded a D. Litt. in 2010 and the Mahamahopadhyaya honorific by Kavikulaguru Kalidas Sanskrit University in Nagpur, India.

Aghoris believe that every person's soul is Shiva but is covered by ' "eight great nooses or bonds", including sensual pleasure, anger, greed, obsession, fear and hatred. The practices of the Aghoris are centered around the removal of these bonds. Sādhanā in cremation grounds is used in an attempt to destroy fear; sexual practices with certain riders and controls attempt to release one from sexual desire; being naked is used in an attempt to destroy shame. On release from all the eight bonds the soul becomes sadāśiva and obtains moksha.

Jagannath meant the 'World personified' in the Jain context and was derived from Jinanath. Evidence of the Jain terminology such as of Kaivalya, which means moksha or salvation, is found in the Jagannath tradition. Similarly, the twenty two steps leading to the temple, called the Baisi Pahacha, have been proposed as symbolic reverence for the first 22 of the 24 Tirthankaras of Jainism. According to Annirudh Das, the original Jagannath deity was influenced by Jainism and is none other than the Jina of Kalinga taken to Magadh by Mahapadma Nanda.

Sringeri Sharada Peetham is one of the Hindu Advaita Vedanta matha or monastery established by Adi Shankara. Kumar Das and Sheridan state that the Bhagavata frequently discusses a distinctly advaitic or non- dualistic philosophy of Shankara. Rukmani adds that the concept of moksha is explained as Ekatva (Oneness) and Sayujya (Absorption, intimate union), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature). This, states Rukmani, is proclamation of a 'return of the individual soul to the Absolute and its merging into the Absolute', which is unmistakably advaitic.

Runtuhnya Kerajaan Jindu-Jawa dan Timbulnya Negara-Negara Islam di Nusantara (terbitan ulang 1968). Yogyakarta: LKIS Jayabaya abdicated in old age and sought a life of meditation as a Hindu recluse, informing a moksha he was the incarnation of vishnu, in the village of Menang, in Pagu sub-district of Kediri Regency, until the modern era still considered a sacred pilgrimage site, according to Kejawen belief system. Sukarno and Suharto both meditated at length in Menang to attain an air of kingly legitimacy, supernatural abilities, Jayabaya's blessings and/or powers.

After leaving teaching in 2011, Cunningham became fascinated with boats and water during an artist residency in 2014 in Varanasi, a Holy City in India. There, she watched residents and tourists bathe and pour the ashes of cremated bodies into the sacred Ganges River, a ritual Hindus believe releases the soul from the cycle of rebirth, a concept known as moksha. Since that time, as a tribute to this sacred tradition, she has floated and installed paper boats in Russia, Haiti and Mexico, all of which can be seen in her videos on her website.

Dada Bhagwan formed a movement which he termed Akram Vignan Movement. Unlike the step-by-step purification according to Jain principles, Akram Vignan promises instant salvation through the grace of Simandhar Swami, for whom Dada Bhagwan serves as a medium. His followers believe that they will be reborn in two lives in Mahavideha, a mythical land described in Jain cosmology from where they can achieve Moksha (liberation) as they are in connection with Gyani (knower). Flügel regards the movement to be a form of Jain-Vaishnava syncretism, a development analogous to the Mahayana in Buddhism.

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Shunya, in a series of Kannada language texts, is equated with the Virashaiva concept of the Supreme. In particular, the Shunya Sampadane texts present the ideas of Allama Prabhu in a form of dialogue, where shunya is that void and distinctions which a spiritual journey seeks to fill and eliminate. It is the described as state of union of one's soul with the infinite Shiva, the state of blissful moksha. This Lingayat concept is similar to shunya Brahma concept found in certain texts of Vaishnavism, particularly in Odiya, such as the poetic Panchasakhas.

The performance of Shraddha by a son during Pitru Paksha is regarded as compulsory by Hindus, to ensure that the soul of the ancestor goes to heaven. In this context, the scripture Garuda Purana says, "there is no salvation for a man without a son". The scriptures preach that a householder should propitiate ancestors (Pitris), along with the gods (devas), ghosts (bhutas) and guests. The scripture Markandeya Purana says that if the ancestors are content with the shraddhas, they will bestow health, wealth, knowledge and longevity, and ultimately heaven and salvation (moksha) upon the performer.

Image of the temple priests carrying the image of festival deity The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Peyazhwar, Nammazhwar, Thirumangai Azhwar and Thirumalisai Alvar. The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. During the 18th and 19th centuries, the temple finds mention in several works like 108 Tirupathi Anthathi by Divya Kavi Pillai Perumal Aiyangar. It is believed that Thirumangai Azhwar spent his last days in this place and attained Moksha.

In Hinduism, a Brahmarshi (Sanskrit ', a tatpurusha compound of ' and ') is a member of the highest class of Rishis ("seers" or "sages"), especially those credited with the composition of the hymns collected in the Rigveda. A Brahmarshi is a sage who has attained enlightenment (Kaivalya or Moksha) and became a Jivanmukta by completely understanding the meaning of Brahman and has attained the highest divine knowledge, infinite knowledge(omniscience) and self knowledge called Brahmajnana. When a Brahmarshi dies he attains Paramukti and frees himself from Samsara, the cycle of birth and death.

Samkhya - Hinduism Encyclopædia Britannica (2014) During the state of imbalance or ignorance, one of more constituents overwhelm the others, creating a form of bondage. The end of this bondage is called liberation, or moksha by both Yoga and Samkhya school of Hinduism.Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, , pages 36-47 The ethical theory of Yoga school is based on Yamas and Niyama, as well as elements of the Guṇa theory of Samkhya. Patanjali adopts the theory of Guṇa from Samkhya.

Later schools reinterpreted the vedas to focus on Brahman, "The One Without a Second", as a central God-like figure. In monist Advaita Vedanta, ātman is ultimately indistinguishable from Brahman, and the goal of life is to know or realize that one's ātman (soul) is identical to Brahman. To the Upanishads, whoever becomes fully aware of the ātman, as one's core of self, realizes identity with Brahman, and, thereby, achieves Moksha (liberation, freedom).See also the Vedic statement "ayam ātmā brahma" (This Ātman is Brahman) Dvaita Vedanta and other bhakti schools have a dualist interpretation.

Helen J Baroni (2002), The Illustrated Encyclopedia of Zen Buddhism, Rosen Publishing, , page 14 Buddhism, from its earliest days, has denied the existence of the "self, soul" in its core philosophical and ontological texts. In its soteriological themes, Buddhism has defined nirvana as that blissful state when a person, amongst other things, realizes that he or she has "no self, no soul".David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74 The traditions within Hinduism believe in Atman.

36 Another symbolic interpretation of the Matsya mythology is, states Bonnefoy, to consider Manu's boat to represent moksha (salvation), which helps one to cross over. The Himalayas are treated as a boundary between the earthly existence and land of salvation beyond. The protection of the fish and its horn represent the sacrifices that help guide Manu to salvation. Treated as a parable, the tale advises a good king should protect the weak from the mighty, reversing the "law of fishes" and uphold dharma, like Manu, who defines an ideal king.

Svarga is seen as a transitory place for righteous souls who have performed good deeds in their lives but are not yet ready to attain moksha, or elevation to Vaikunta, the abode of Lord Vishnu, considered to be the Supreme Abode (Rig Veda (1.22.20) states, :"Oṃ tad viṣṇoḥ paramam padam sadā paśyanti sūrayaḥ" :"All the suras (i.e., devas- divinities) look toward the feet of Lord Vishnu as the Supreme Abode" The capital of Svarga is Amaravati and its entrance is guarded by Airavata. Svarga is presided over by Indra, the leader of the devas.

It is said to be beneficial for mental, emotional and physical health and to be a moksha mantra which bestows longevity and immortality. According to some puranas, the Mahamrityunjaya Mantra has been used by many rishis as well as Sati during the time when Chandra suffered from the curse of Prajapati Daksha. By reciting this mantra, the effect of the curse of Daksha, which could make him die, slowed, and Shiva then took Chandra and placed it upon his head. This mantra is addressed to Shiva for warding off untimely death.

In several places, Dhumavati is described as a giver of siddhis (supernatural powers), a rescuer from all troubles and granter of all desires and rewards, including ultimate knowledge and moksha (salvation). Dhumavati's worship is prescribed to ward off all the negativity that she stands for and to transcend the smoke screen to acquire true knowledge. By worshipping and confronting her, the embodiment of the impure, the inauspicious and outside the fringes of society, one can look beyond the arbitrary dichotomies of society and acquire ultimate knowledge to become spiritually enlightened.Kinsley (1997), p.

211 Ratnakaravarni goes into minute detail about prince Bharata who, according to the author, serves as the ideal balance between detachment (yoga) and attachment (bhoga). Though married to "96,000 women", Bharata is depicted as one who at once could separate himself from worldly pleasures. Unlike Pampa, who focused on the conflict between the brothers Bahubali and Bharata, ending with Bahubali's asceticism and Bharata's humiliation, Ratnakaravarni's eulogy of Bharata leaves room only for Bahubali's evolution towards sainthood. Eventually, Bharata attains moksha (liberation from the cycle of death and rebirth) by burning himself in ascetic fire.

Both traditions emphasize the human need for spiritual liberation (moksha, nirvana, kaivalya), however with different assumptions.David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta, International Philosophical Quarterly, Volume 22, Issue 1, pages 65–74 Adi Shankara, states Natalia Isaeva, incorporated "into his own system a Buddhist notion of maya which had not been minutely elaborated in the Upanishads". Similarly, there are many points of contact between Buddhism's Vijnanavada and Shankara's Advaita. According to Frank Whaling, the similarities between Advaita Vedānta and Buddhism are not limited to the terminology and some doctrines, but also includes practice.

Ramanuja renounced his married life, and became a Hindu monk. However, states Katherine Young, the historical evidence on whether Ramanuja led a married life or he did renounce and became a monk is uncertain. Ramanuja became a priest at the Varadharāja Perumal temple (Vishnu) at Kānchipuram, where he began to teach that moksha (liberation and release from samsara) is to be achieved not with metaphysical, nirguna Brahman but with the help of personal god and saguna Vishnu. Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.

Violence is usually associated with causing harm to others. But according to the Jain philosophy, violence refers primarily to injuring one's own self – behaviour which inhibits the soul's own ability to attain moksha (liberation from the cycle of births and deaths). At the same time it also means violence to others because it is this tendency to harm others that ultimately harms one's own soul. Furthermore, the Jains extend the concept of ahimsa not only to humans but to all animals, plants, micro-organisms and all beings having life or life potential.

The first three of these inhabit independent states – Hungary, Finland, and Estonia – whereas Mordovia is a republic within Russia. Other Finno-Ugric peoples have autonomous republics within Russia: Karelians (Republic of Karelia), Komi (Komi Republic), Udmurts (Udmurt Republic), Mari (Mari El Republic), and Mordvins (Moksha and Erzya; Republic of Mordovia). The Khanty and Mansi peoples live in Khanty–Mansi Autonomous Okrug of Russia. The Komi subgroup Komi-Permyaks used to live in Komi-Permyak Autonomous Okrug, but today this area is a territory with special status within Perm Krai.

Shikharji (), Giridih district, Jharkhand, India, is located on Parasnath hill, the highest mountain in the state of Jharkhand. It is the important Jain Tirtha (pilgrimage site) for the Jains, believed to be the place where twenty of the twenty-four Jain tirthankaras along with many other monks attained Moksha, according to Nirvana Kanda and other texts. Its distance to cover is 44 kms by walk and takes approximately to climb up and down the hill. If a short route is taken it takes approximately 12 hours to complete.

However, in Buddhism, Jainism, and some forms of Hinduism, the Sacred lies outside the flux of the material world (called maya, or "illusion"), and one can only reach it by escaping from the cycles of time.Eliade, The Sacred and the Profane, p.109 Because the Sacred lies outside cyclic time, which conditions humans, people can only reach the Sacred by escaping the human condition. According to Eliade, Yoga techniques aim at escaping the limitations of the body, allowing the soul (atman) to rise above maya and reach the Sacred (nirvana, moksha).

He mentioned that his father had committed the sin of quarrelling with his wife and having coitus with her in her menstrual cycle, in spite of her strong protests. As a solution to rectify the situation, the sage suggested to the king to observe vrata (vow) of the Mokshada Ekadashi day. On Moksha Ekadashi, the king observed the vrata with a complete fast along with his wife, children and relatives with full faith and devotion. The king's religious merit (obtained from the vrata) pleased the gods of heaven, who carried the king's father to heaven.

The scripture Markandeya Purana says that if the ancestors are content with the shraddhas, they will bestow health, wealth, knowledge and longevity, and ultimately heaven and salvation (moksha) upon the performer. The performance of Sarvapitri amavasya rites can also compensate a forgotten or neglected annual Shraddha ceremony, which should ideally coincide with the death anniversary of the deceased. According to Sharma, the ceremony is central to the concept of lineages. Shraddha involves oblations to three preceding generations--by reciting their names--as well as to the lineage ancestor (gotra).

Some yajnas were performed privately, while others were community events.Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, page i-xvi, 87-171, 205-234Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, , page 124 In other cases, yajnas were symbolic, such as in the Brihadaranyaka Upanishad hymn 3.1.6, where "the mind is the Brahmin of sacrifice" and the goal of sacrifice was complete release and liberation (moksha). The benedictions proffered ranged from long life, gaining friends, health and heaven, more prosperity, to better crops.

Mer men are expected to have a guru to provide personal religious advice; those without one are disparagingly called nagūrū (without a guru). The worship of Ramdev Pir is also formalised through a panth focusing on the worship of jyot and the secret Pāt ceremony is organised, breaking all caste and societal barriers. The Mers of Ghēḍ organise the Manḍap ceremony with Kolis and bring entire villages together in worship. Bhakti tradition is practised through the singing of bhajans about the Hindu epics; jiva; brahman; jnana; sannyasa; bhakti and moksha.

Germanic languages are spoken in Western, Northern and Central Europe as well as in Gibraltar and Malta in Southern Europe. Languages in adjacent areas show significant overlaps (such as in English, for example). Other Indo-European languages outside the three main groups include the Baltic group (Latvian and Lithuanian), the Celtic group (Irish, Scottish Gaelic, Manx, Welsh, Cornish, and Breton), Greek, Armenian, and Albanian. A distinct non-Indo-European family of Uralic languages (Estonian, Finnish, Hungarian, Erzya, Komi, Mari, Moksha, and Udmurt) is spoken mainly in Estonia, Finland, Hungary, and parts of Russia.

The religion survives to the present. It teaches that Krishna is the only ultimate of Gods and all the other gods are just powers of him. It is understood to various literatures in mahanubhav panth that nirvana (moksha) can only be achieved by knowing and worshiping Krishna as the lone ultimate and thus one must give up on worshiping and getting involved unconsciously in the other powers of ultimate, It can be relatively explained as one should not be satisfied in loving the creation but love the creator.

Bondarsky District is in the east-central region of Tambov Oblast, about 20 km northeast of the city of Tambov, and 40 km south of Morshansk. There are three main rivers running south-to-north though the district – the Bolshoy Lomovis through the middle, the Malaya Lomovis on the east, and the Kersha River on the west. The rivers ultimately empty through the Moksha River into the Volga River. Bondarsky District is on the Oka–Don Lowland, with small spurs of the Volga Uplands on the east side.

Tamil depiction of Kali. Classic depictions of Kali share several features, as follows: Kali's most common four armed iconographic image shows each hand carrying variously a Khadga (crescent-shaped sword or a giant sickle), a trishul (trident), a severed head, and a bowl or skull-cup (kapāla) collecting the blood of the severed head. Two of these hands (usually the left) are holding a sword and a severed head. The sword signifies divine knowledge and the human head signifies human ego which must be slain by divine knowledge in order to attain moksha.

The tale is further detailed in the 16th century Sanskrit hymn, Yamunashtakam, an ode by the philosopher Vallabhacharya. Here the story of her descent to meet her beloved Krishna and to purify the world has been put into verse. The hymn also praises her for being the source of all spiritual abilities. And while the Ganges is considered an epitome of asceticism and higher knowledge and can grant Moksha or liberation, it is Yamuna, who, being a holder of infinite love and compassion, can grant freedom, even from death, the realm of her elder brother.

The temple (pura in Balinese) is built at the edge (ulu) of a cliff or rock (watu) projecting into the sea. In folklore, this rock is said to be part of Dewi Danu's petrified barque. Though a small temple was claimed to have existed earlier, the structure was significantly expanded by a Javanese sage, Empu Kuturan in the 11th Century. Another sage from East Java, Dang Hyang Nirartha is credited for constructing the padmasana shrines and it is said that he attained moksha here, an event called ngeluhur ("to go up") locally.

Vatsyayana in Kama Sutra defines artha as the acquisition of arts, land, cattle, wealth, equipages and friends. He explains, artha is also protection of what is already acquired, and the increase of what is protected.The Hindu Kama Shastra Society (1925), The Kama Sutra of Vatsyayana, University of Toronto Archives, pp. 8 Gavin Flood explainsGavin Flood (1996), The meaning and context of the Purusarthas, in Julius Lipner (Editor) - The Fruits of Our Desiring, , pp 11–13 artha as "worldly success" without violating dharma (moral responsibility), kama (love) and one's journey towards moksha (spiritual liberation).

Most of the followers also worship Hindu deities such as Kali, Hanuman and other folk deities in spite of the anti-polytheistic ideas based on Ayyavazhi scripture.Vaikundar Seva Sangham's,Ayya Vaikundar 170th Avathar-Special Edition, The activities of Nizhal Thangals, pp. 2–4. Some followers of Ayyavazhi include Vaikundar as part of the ten Avatars of Vishnu as Kalki, while some denominations strongly advocate moksha, the personal liberation, though it is not stated directly in Akilam. Some even reject the Trinity conception in Ayyavazhi and believe Narayana to be the supreme universal power.

A part of the proceeds from her film, Cooking with Stella, went to the Los Angeles based Institute for Myeloma and Bone Cancer Research. In 2010, Ray attended the Estee Lauder Breast Cancer event to spread awareness about breast cancer. As a long-time yoga practitioner, Ray partnered with co-owners Paris and Annette, in 2011, to open Moksha Yoga Brampton. Also in 2011, Ray became the face of jewellery brand Hillberg & Berk's 2011 campaign, with the brand donating $25 from the sale of each necklace to Multiple Myeloma Canada.

Kayotsarga means "to give up one's physical comfort and body movements", thus staying steady, either in a standing or other posture, and concentrating upon the true nature of the soul. It is one of the six essentials (avasyaka) of a Jain ascetic and one of the 28 primary attributes of a Digambara monk Twenty-one of the tīrthankaras of Jainism are said to have attained moksha in the kayotsarga “standing meditation” posture. An example of unflinching standing meditation is that of Arihant Bahubali who is said to have stood in kayotsarga for a year.

Each ritual has three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Govindarajan and Pundarikavalli. During the last step of worship, nagaswaram (pipe instrument) and tavil (percussion instrument) are played, religious instructions in the Vedas (sacred text) are recited by priests, and worshippers prostrate themselves in front of the temple mast. There are weekly, monthly and fortnightly rituals performed in the temple. The 10-day Chittirai festival celebrated during the Tamil month of Chittirai (March - April) and Gajendra Moksha festival are the prominent festivals celebrated in the temple.

Sculpted panels are seen on the terraced basement, with carved figurines of river goddesses Ganga and Yamuna flanking the doorway to the sanctum sanctorum. In addition, on the side walls, three large carved panels of Vaishnava mythology related to Gajendra Moksha, the Nara Narayana Tapasya (austerities), and the Sheshashayi Vishnu (reclining on the serpent), are portrayed. A protective wall made of undressed stone was built around the temple after it was first discovered. However, the idol of the sanctum sanctorum of the temple is missing, believed to have been relocated elsewhere.

Pervasion (vyapti) is the logical ground for inference which is a valid means of knowledge, and guarantees the truth of conclusion. It is the unconditional and constant concomitant relationship between the pervaded and the pervade. Any person desiring emancipation (a mumuksu) cannot gain liberation (moksha) without surmounting the obstacles (pratibandhakas) related to the connection with the body in the form of powerful and wicked actions or sinful deeds (pāpa). The physical body (prakṛti), by itself, is an obstacle to the union with the Supreme Being for it has within it imprisoned the self (ātman).

The Pancabrahma Upanishad (, IAST: Pañca-brahma Upaniṣad) is a medieval era Sanskrit text and is one of the minor Upanishads of Hinduism. The text is classified as one of 13 Shaiva Upanishads, and one of the 32 Upanishads of the Krishna Yajurveda. The Upanishad glorifies Shiva, with Vedanta nondualism terminology. The text is notable for its focus on Sadashiva,as Brahman,with his five faces corresponding to five Ishwaras, and for its recommendation of meditation on "So'ham" or "I am he, He am I" to achieve moksha, the union with Brahman.

Though married to "96,000 women", Bharata is depicted as one who at once can separate himself from worldly pleasures. Unlike Pampa who focussed on the conflict between the brothers, Bahubali and Bharata, ending with Bahubali's asceticism and Bharata's humiliation, Ratnakaravarni's eulogy of Bharata leaves room only for Bahubali's evolution towards sainthood. Eventually, Bharata attains moksha by burning himself in ascetic fire. The author showers encomium on Bharata in his various roles as a monarch, husband, son, friend and a devotee, a rare description of a "perfect human being" among Jain writings.

The Ādi purāṇa, written in the champu style, a mixed form of prose and verse, is a Kannada version of the Sanskrit work by Jinasena and details in sixteen cantos the life of the first Tirthankara of Jainism, Rishabha. The work focuses in his own unique style the pilgrimage of a soul to perfection and attainment of moksha. In the work, Pampa describes the struggle for power and control over the entire world of two brothers Bharata and Bahubali, sons of Rishabha. While Bahubali wins, he renounces the worldly pursuits in favour of his brother.

Atman is perceived when the mind located in the space between the eyebrows, becomes free of all distractions and activities. In this state, the yogin becomes aware of self within, and in the sages, in siddhas and others. If dissolution of the mind in the space between the eye brows does not occur, the yogin should envision absolute bliss, alternatively the full moon inside the mouth. This helps the mind dissolve away distractions and activity, helping it reside in Vishnupada or the Akasha (sky), and brings the yogin closer to moksha or liberation.

Snakes and Ladders, known originally as Moksha Patam, is an ancient Indian board game for two or more players regarded today as a worldwide classic. It is played on a game board with numbered, gridded squares. A number of "ladders" and "snakes" are pictured on the board, each connecting two specific board squares. The object of the game is to navigate one's game piece, according to die rolls, from the start (bottom square) to the finish (top square), helped by climbing ladders but hindered by falling down snakes.

The first race to create wathans were adept tool users, but lacked individual sapience. Self-awareness increased their capabilities by an order of magnitude, and as the creators of wathan technology, they were able to "catch" wathans released by their own deaths, resurrecting themselves until individual resurrections became impossible. As this happened only to the wisest and most ethically advanced wathans, the people supposed a process of "passing on", comparable to the Indian religious concept of Moksha. With this in mind, they traveled the universe, placing wathan generators on worlds that could host wathans, thereby creating other sentient species.

II, Kolkata:The Ramakrishna Mission Institute of Culture, , pp. 255–256 This discussion weaves in moral instructions with mythology, the theory of Karma, Samsara, Dharma and Shraddha verses from texts such as the Mahabharata and the Gautama Dharmasutras. The text presents its Yoga philosophy in chapters 39 to 43, and asserts that it is the path to gain self-knowledge and liberation (Moksha), thereby overcoming past Karma. The Yoga discussions, Dattatreya's portrayal and his yoga-teachings within the Markandeya Purana, states Rigopoulos, are essentially those of Jnana yoga, and this emphasis on Jnana within a nondual (Advaita Vedanta) framework characterizes Dattatreya throughout the text.

38 One must accept suffering as a just consequence and as an opportunity for spiritual progress. Thus the soul or true self, which is eternally free of any suffering, may come to manifest itself in the person, who then achieves liberation (moksha). Abstinence from causing pain or harm to other beings, called ahimsa, is a central tenet of Hinduism, and even more so of another Indian religion, Jainism (see ahimsa in Jainism). In Judaism, suffering is often seen as a punishment for sins and a test of a person's faith, like the Book of Job illustrates.

The four largest groups that speak Finno-Ugric languages are Hungarians (14.5 million), Finns (6.5 million), Estonians (1.1 million), and Mordvins (0.85 million). Three (Hungarians, Finns, and Estonians) inhabit independent nation-states, Hungary, Finland, and Estonia, while the Mordvins have an autonomous Mordovian Republic within Russia. The traditional area of the indigenous Sámi people is in Northern Fenno-Scandinavia and the Kola Peninsula in Northwest Russia and is known as Sápmi. Some other Finno-Ugric peoples have autonomous republics in Russia: Karelians (Republic of Karelia), Komi (Komi Republic), Udmurts (Udmurt Republic), Mari (Mari El Republic), and Mordvins (Moksha and Erzya; Republic of Mordovia).

"Baba" stands for Lord Shiva, "Mohan" stands for Lord Krishna and "Ram" stands for Lord Rama making his Divine Name "Baba Mohan Ram" depicted as the Holy Trinity (Trimurti) . He is attributed as the creator, sustain-er and destroyer of this universe by his devotees. He is said to have miraculous powers, his tapasya is meant for the upliftment of people and providing them a direction to reach liberation (Moksha) by being their Teacher (Guru) in the Kali Yuga. He is the one whose birth and death is unknown, Brahmin pujaris are believed that they are his descendants.

The technique has been variously described by sociologists and religious scholars as religious and non-religious.Chryssides, George D.. Defining the New Spirituality One possible suggestion is that religion demands exclusive allegiance: this would ipso facto exclude Scientology, TM and the Soka Gakkai simply on the grounds that they claim compatibility with whatever other religion the practitioner has been following. For example, TM is simply – as they state – a technique. Although it enables one to cope with life, it offers no goal beyond human existence (such as moksha), nor does it offer rites or passage or an ethic.

Ekādaśī Tithi, the eleventh lunar day (Shukla Ekādaśī), also known as Hari Vasara because it is dedicated to Lord Vishnu, is a day of fasting and prayers for all Hindus. Those who fast on this day are considered to get rid of malefic planetary influences, experience happiness, and gain the right peace of mind to think of Ishvara and attain moksha. It is a day of Vishtikarana, a day of malefic influences. Vishtikarana coincides with the second half of Ekādaśī Tithi and is avoided for all functions associated with worldly prosperity but for such celebrations, Ekādaśī Tithi should not have Dasami Vedha.

The Mohra Muradu monastery at Taxila, in modern-day Pakistan Nalanda - teaching platform Early education in India commenced under the supervision of a guru or prabhu.Prabhu, 24 Initially, education was open to all and seen as one of the methods to achieve Moksha in those days, or enlightenment. As time progressed, due to a decentralised social structure, the education was imparted on the basis of varna and the related duties that one had to perform as a member of a specific caste. The Brahmans learned about scriptures and religion while the Kshatriya were educated in the various aspects of warfare.

In the Thomas Covenant stories, Donaldson takes several terms from Sanskrit that are significant in Hinduism and Buddhism and reassigns them meanings in the Land. For example, the term moksha, which in Sanskrit refers to liberation from the cycle of sorrow, is given as the original name for a creature of depravity and evil called a Raver. Another Raver, Satansfist, is called samādhi, which in Sanskrit refers to a state of mind in which one achieves oneness with the object of one's concentration. The third Raver, Kinslaughterer, is called turiya, Sanskrit for a state of pure consciousness.

According to Bronkhorst, the sramana culture arose in greater Magadha, which was Indo-European, but not Vedic. In this culture, kashtriyas were placed higher than Brahmins, and it rejected Vedic authority and rituals. Geoffrey Samuel, following Tom Hopkins, also argues that the Gangetic plain, which gave rise to Jainism and Buddhism, incorporated a culture which was different from the Brahmanical orthodoxy practiced in the Kuru-Pancala region. The ascetic tradition of Vedic period in part created the foundational theories of samsara and of moksha (liberation from samsara), which became characteristic for Hinduism, along with Buddhism and Jainism.

A Hindu temple is a house of god(s). It is a space and structure designed to bring human beings and gods together, infused with symbolism to express the ideas and beliefs of Hinduism. A temple incorporates all elements of Hindu cosmology, the highest spire or dome representing Mount Meru – reminder of the abode of Brahma and the center of spiritual universe, the carvings and iconography symbolically presenting dharma, kama, artha, moksha and karma. The layout, the motifs, the plan and the building process recite ancient rituals, geometric symbolisms, and reflect beliefs and values innate within various schools of Hinduism.

Hindu practices include rituals such as pujā (worship) and recitations, japa, meditation (dhyāna), family-oriented rites of passage, annual festivals, and occasional pilgrimages. Along with the practice of various Yogas, some Hindus leave their social world and material possessions and engage in lifelong Sannyasa (monasticism) in order to achieve Moksha. Hindu texts are classified into Śruti ("heard") and Smṛti ("remembered"), the major scriptures of which are the Vedas, the Upanishads, the Purānas, the Mahābhārata, the Rāmāyana, and the Āgamas. There are six āstika schools of Hindu philosophy, who recognise the authority of the Vedas, namely Sānkhya, Yoga, Nyāya, Vaisheshika, Mimāmsā and Vedānta.

Bhakti () literally means "attachment, participation, fondness for, homage, faith, love, devotion, worship, purity".See Monier-Williams, Sanskrit Dictionary, 1899. It was originally used in Hinduism, referring to devotion and love for a personal God or a representational God by a devotee.Bhakti, Encyclopædia Britannica (2009) In ancient texts such as the Shvetashvatara Upanishad, the term simply means participation, devotion and love for any endeavor, while in the Bhagavad Gita, it connotes one of the possible paths of spirituality and towards moksha, as in bhakti marga.John Lochtefeld (2014), The Illustrated Encyclopedia of Hinduism, Rosen Publishing (New York), , pages 98-100.

The three main sub-schools in Vedanta school of Hinduism - Advaita Vedanta, Vishistadvaita and Dvaita - each have their own views about moksha. The Vedantic school of Hinduism suggests the first step towards mokṣa begins with mumuksutva, that is desire of liberation. This takes the form of questions about self, what is true, why do things or events make us happy or cause suffering, and so on. This longing for liberating knowledge is assisted by, claims Adi Shankara of Advaita Vedanta,Shankara, Sarva vedanta siddhantasara 230-239 guru (teacher), study of historical knowledge and viveka (critical thinking).

N.S.S. Raman (2009), Ethics in Bhakti Philosophical Literature, in R. Prasad - A Historical-developmental Study of Classical Indian Philosophy of Morals, , Chapter 19 The Vishistadvaita tradition, led by Ramanuja, defines avidya and moksha differently from the Advaita tradition. To Ramanuja, avidya is a focus on the self, and vidya is a focus on a loving god. The Vishistadvaita school argues that other schools of Hinduism create a false sense of agency in individuals, which makes the individual think oneself as potential or self-realized god. Such ideas, claims Ramanuja, decay to materialism, hedonism and self worship.

Pramukh Swami Maharaj had known that Mahant Swami would be his successor when the latter received initiation in 1957. On 20 July 2012, in the presence of senior swamis in Ahmedabad, Pramukh Swami Maharaj formally declared that Mahant Swami Maharaj would be his spiritual successor after his death and wrote a letter in his own handwriting to this effect. On 13 August 2016, he became the sixth spiritual successor in Swaminarayan's lineage of Gunatit gurus. In 2020, he wrote Satsang Diksha, a book where he describes a path which he believes will give its followers Moksha.

Uparati, is a Sanskrit word and it literally means "cessation, quietism, stopping worldly action".uparati Sanskrit English Dictionary, Koeln University, Germany It is an important concept in Advaita Vedanta pursuit of moksha and refers to the ability to achieve "dispassion",Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, , pages 105-108 and "discontinuation of religious ceremonies".George Thibaut, , Oxford University Press, Editor: Max Muller, page 12 with footnote 1 According to Adi Shankara Uparati or Uparama is the strict observance of one’s own Dharma. Sama is the restraining of the outgoing mental propensities i.e.

Russia, Russian culture and its people became somewhat known for its neighbors in the middle and towards the end of 1st millennium AD. During this period in first sources, the terms of Russia, Russkiye appeared. The name is connected to the ancient Indo-European population of the Pohje, speaking a language close to the Baltic. Hydronym is comparable with the Indo-European basis meksha, meaning "spillage, leakage". It is suggested that in the language of Indo-European aborigines moksha meant "stream, current, river" and as a term entered into a series of hydronyms (Shirmksha, Mamoksha, etc.).

Vijyanand went after him where Lord Krishna revealed his true self. Vijyanand begged forgiveness. Lord Krishna took pity on him and solaced him with a boon that he would be born in Gujarat again in Kaliyug after 4200 years as Vijayanand Bodana in the house of a Krishatriya and his present wife Sudha would again be his wife, called Gangabai, when he will give them a glimpse (darshna) and relieve them by offering them emancipation (Moksha). So as the legend would have it, 'Vijayanand Bodana', a rajput of Dakor, becomes a staunch devotee of Lord Krishna.

According to the Garuda Purana, a Hindu religious text, Ayodhya is one of seven sacred sites where moksha, or a final release from the cycle of death and rebirth, may be obtained. The Ayodhya Mahatmya, described as a "pilgrimage manual" of Ayodhya, traced the growth of the sect in the second millennium AD. The original recension of the text, dated to the period between 11th and 14th centuries, mentions the janmasthana (birthplace) as a pilgrimage site. A later recension adds many more places in Ayodhya and the entire fortified town, labelled Ramadurga ("Rama's fort"), as pilgrimage sites.

A statue of Akka Mahadevi installed at her birthplace, Udathadi She is considered by modern scholars to be a prominent figure in the field of female emancipation. A household name in Karnataka, she wrote that she was a woman only in name and that her mind, body, and soul belonged to Shiva. During a time of strife and political uncertainty in the 12th century, she chose spiritual enlightenment and stood by her choice. She took part in convocations of the learned such as the Anubhavamantapa in Kalyana (now Basava Kalyana) to debate philosophy and enlightenment (or Moksha, termed by her as "arivu").

' (Sanskrit: पुरुषार्थ) literally means an "object of human pursuit".puruSArtha Sanskrit-English Dictionary, Koeln University, Germany It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four puruṣārthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values) and Moksha (liberation, spiritual values)., ; Cf. also ; M Hiriyanna (2000), Philosophy of Values, in Indian Philosophy: Theory of value (Editor: Roy Perrett), Routledge, , pages 1–10 All four Purusarthas are important, but in cases of conflict, Dharma is considered more important than Artha or Kama in Hindu philosophy.

The concept of mokṣa appears in the Upanishads, while the preceding Samhitas, Brahmanas and Aranyakas commonly refer to kāma, artha and dharma as the "trivarga" or "three categories" of possible human pursuits. The Dharmaśāstras and the epics Ramayana and Mahabharata are the first known sources that comprehensively present the notion that integrated living entails the pursuit of four goals or ends. Prasad (2008) states that the division between the trivarga and mokṣa is intended to highlight the context between the social (trivarga) and personal (mokṣa) spheres. The Sannyasa is entirely focussed on the pursuit of Moksha without violating Dharma.

The band was formed in 1987 by Andy Maconald (aka "Dr. Technology", guitar), P6 (aka "Fat Bastard", "Wilberforce", real name Phil Eaglesham, vocals), with the line-up completed by Mofungo Diggs (Steven MacDougall, bass) and Richie Dempsey (drums).Strong, Martin C. (2003) "The Great Indie Discography", Canongate, The band wore asbestos firewear, gas masks, flashy shirts and balaclavas on stage, and blossomed after support slots with the Happy Mondays, The Wonderstuff and The Shamen. They began their recording career on the Moksha Recordings label with the Bros are Pish EP, poking fun at then chart- toppers Bros, among others.

Atheism is not mutually exclusive with respect to some religious and spiritual belief systems, including Hinduism, Jainism, Buddhism, Syntheism, Raëlism, and Neopagan movements such as Wicca. Āstika schools in Hinduism hold atheism to be a valid path to moksha, but extremely difficult, for the atheist cannot expect any help from the divine on their journey. Jainism believes the universe is eternal and has no need for a creator deity, however Tirthankaras are revered beings who can transcend space and time and have more power than the god Indra. Secular Buddhism does not advocate belief in gods.

Aghoris are devotees of Shiva manifested as Bhairava,"Shiva: The Wild God of Power and Ecstasy" Page 46, by Wolf-Dieter Storl and monists who seek moksha from the cycle of reincarnation or saṃsāra. This freedom is a realization of the self's identity with the absolute. Because of this monistic doctrine, the Aghoris maintain that all opposites are ultimately illusory. The purpose of embracing pollution and degradation through various customs is the realization of non-duality (advaita) through transcending social taboos, attaining what is essentially an altered state of consciousness and perceiving the illusory nature of all conventional categories.

The Gorodets culture dating back to around 500 BC has been associated with these people. The north-western neighbours were the Muromians and Merians who spoke related Finno-Ugric languages. To the north of the Mordvins lived the Maris, to the south the Khazars. The Mordvins' eastern neighbors, possibly remnants of the Huns, became the Bolgars around 700 AD. Researchers have distinguished the ancestors of the Erzya and the Moksha from the mid-1st century AD by the different orientations of their burials and by elements of their costumes and the variety of bronze jewellery found by archaeologists in their ancient cemeteries.

Poonthanam preached Namasmaranam, or the constant remembrance of the Lord's name, as the only way to reach Him. He emphasised the futility of material existence and advocated instead service to the Lord through the Nama japa, or recitation of the names of the Lord, as the path to moksha. At the end of each verse of the Jnanappana, the nama japa of ‘Krishna Krishna Mukunda Janardhana,’ stresses Poonthanam's emphasis on nama sankeerthanam. Jnanappana has been transcreated into English by poet cum writer Dr Gopi Kottoor, the book "Poonthanam's Hymns - The Fountain Of God" is published by Writer's Workshop, Calcutta.

Ramanuja challenged the then dominant Advaita Vedanta interpretation of the Upanishads and Vedas, by formulating the Vishishtadvaita philosophy foundations for Sri Vaishnavism from Vedanta. Sri Vaishnava includes the ritual and temple life in the tantra traditions of Pancaratra, emotional devotionalism to Vishnu, contemplative form bhakti, in the context of householder social and religious duties. The tantric rituals, refers to techniques and texts recited during worship, and these include Sanskrit and Tamil texts in South Indian Sri Vaishnava tradition. According to Sri Vaishnavism theology, moksha can be reached by devotion and service to the Lord and detachment from the world.

147, London: Kegan Paul, Trench, Trubner & Co. Ltd. The Pandavas, the protagonists of the Hindu epic Mahabharata, are said to have visited the city in search of Shiva to atone for their sin of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra War. It is regarded as one of seven holy cities (Sapta Puri) which can provide Moksha; Ayodhya, Mathura, Haridwar, Kashi, Kanchi, Avanti, and Dvārakā are the seven cities known as the givers of liberation. The princesses Ambika and Ambalika of Kashi were wed to the Hastinapur ruler Vichitravirya, and they later gave birth to Pandu and Dhritarashtra.

Surat Shabda Yoga is for the discovery of True Self (Self-Realization), True Essence (Spirit-Realization), and True Divinity (God-Realization) while living in the human physical body. This involves reuniting in stages with what is called the "Essence of the Absolute Supreme Being", also known as the "Shabd or Word". Attaining this extent of self- realization is believed to result in jivan moksha/mukti, which is liberation/release from samsara and positivity in the cycle of karma and reincarnation. Initiation by a contemporary living Satguru (Sat - true, Guru - teacher) is considered a prerequisite for successful sadhana (spiritual exercises).

The tale of Gajendra is an integral theme in Vaishnavism and has great symbolic value: Gajendra is the man, the crocodile is sin, and the muddy water of the lake is Saṃsāra. The symbolic meaning of Gajendra moksha is that materialistic desires, ignorance and sins create an endless chain of karma in this world and are similar to a crocodile preying upon a helpless elephant stuck in a muddy pond. Humans are thus stuck in a continuous cycle of death and rebirth until the day when they can look beyond everything in this creation and ultimately submit themselves to the supreme being Vishnu.

Ancient Mimamsa scholars of Hinduism questioned what is Ishvara (deity, God)?FX Clooney (1997), What's a god? The quest for the right understanding of devatā in Brāhmaṅical ritual theory (Mīmāṃsā), International Journal of Hindu Studies, August 1997, Volume 1, Issue 2, pages 337-385 They considered a deity concept unnecessary for a consistent philosophy and moksha (soteriology).P. Bilimoria (2001), Hindu doubts about God: Towards Mimamsa Deconstruction, in Philosophy of Religion: Indian Philosophy (Editor: Roy Perrett), Volume 4, Routledge, , pages 87-106 In Samkhya school of Hindu philosophy, Isvara is neither a creator-God, nor a savior-God.

Most believe that the ātman (spirit, soul)—the person's true self—is eternal. In part, this stems from Hindu beliefs that spiritual development occurs across many lifetimes, and goals should match the state of development of the individual. There are four possible aims to human life, known as the purusharthas (ordered from least to greatest): (i)Kāma (wish, desire, love and sensual pleasure), (ii)Artha (wealth, prosperity, glory), (iii)Dharma (righteousness, duty, morality, virtue, ethics), encompassing notions such as ahimsa (non-violence) and satya (truth) and (iv)Moksha (liberation, i.e. liberation from Saṃsāra, the cycle of reincarnation).

626, middle column, compound #1. In all schools of Hinduism, the meaning of life is tied up in the concepts of karma (causal action), sansara (the cycle of birth and rebirth), and moksha (liberation). Existence is conceived as the progression of the ātman (similar to the western concept of a soul) across numerous lifetimes, and its ultimate progression towards liberation from karma. Particular goals for life are generally subsumed under broader yogas (practices) or dharma (correct living) which are intended to create more favorable reincarnations, though they are generally positive acts in this life as well.

The images on the top of the lintel of the sanctum and walls show Vishnu and Lakshmi, flanked by Shiva, Parvati, Indra, Kartikeya, Ganesha, Brahma and others. The outer wall of the sanctum on three sides have niches with sculptures of Vishnu legends: Gajendra-moksha flying in with Garuda, Nara-Narayana seated in lalitasana position, and Anantasayi Vishnu in reclining position. On the top of the sanctum is the remnants of sikhara of the Dashavatara temple. According to Vats, this sikhara is one of the earliest extant lithic illustration in North India along with the one in Mundeshvari temple in Bihar.

A major proponent in the popularisation of this Universalist and Perennialist interpretation of Advaita Vedānta was Vivekananda, who played a major role in the revival of Hinduism, and the spread of Advaita Vedānta to the west via the Ramakrishna Mission. His interpretation of Advaita Vedānta has been called "Neo-Vedānta". Vivekananda discerned a universal religion, regarding all the apparent differences between various traditions as various manifestations of one truth. He presented karma, bhakti, jnana and raja yoga as equal means to attain moksha, to present Vedānta as a liberal and universal religion, in contrast to the exclusivism of other religions.

The one who thus knows Atman, asserts the text, becomes innately one of goodness, liberated, limitless, blissful.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 359-360 In section 6.23, the Upanishad re-asserts that Brahman is the syllable Om, and then adds that Brahman is manifested in the name of Vishnu, recommending the worship of both.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , page 362 In section 6.30, the Maitri Upanishad acknowledges a debate, based on the Samkhya theories, whether it is the Prakrti or Purusha who attains moksha.

Tattvartha Sutra (also known as Tattvarth-adhigama-sutra or Moksha-shastra) is an ancient Jain text written by Acharya Umaswami (Umaswami), sometime between the 2nd- and 5th-century AD. It is one of the Jain scriptures written in the Sanskrit language. The term Tattvartha is composed of the Sanskrit words tattva which means "reality, truth" and artha which means "nature, meaning", together meaning "nature of reality". The Tattvartha Sutra is regarded as one of the earliest, most authoritative texts in Jainism. It is accepted as authoritative in both its major sub-traditions – Digambara and Śvētāmbara – as well as the minor sub-traditions.

The lord arrives and demand that the parrot comes out, but Vyasa persuades to leave the parrot as if he truly knew the secret, it was no use killing it as it will be still alive just like Rahu. Then Vyasa asks the parrot to come out, but it refuses, stating that if he comes out, he will be termed as Vyasa’s son and he does not want any attachment, and only want moksha. This continues for 12 years and it makes Vyasa’s wife bear the pain, as the parrot is growing in her womb as a child for all those years.

The Mimamsa school of Hindu philosophy developed textual hermeneutics, theories on language and interpretation of Dharma, ideas which contributed to the Dharmasutras and Dharmasastras. The Vedanga fields of grammar and linguistics – Vyakarana and Nirukta – were the other significant contributors to the Dharma-text genre. Mimamsa literally means the "desire to think", states Donald Davis, and in colloquial historical context "how to think, interpret things, and the meaning of texts". In the early portions of the Vedas, the focus was largely on the rituals; in the later portions, largely on philosophical speculations and the spiritual liberation (moksha) of the individual.

Vishnu Purana gives a slightly different account here. When Vishnu was pleased with Dhruva's tapasya and asked him to ask for a varadāna (grant of wishes), a said that he (being an uneducated child) did not know how to sing the praise of Lord Vishnu, and therefore asked the varadān of a knowledge of stuti (hymn in the praise of Vishnu). Other persons would have asked for worldly or heavenly pleasures, or for moksha at most, but Dhruva had no personal desire. Renunciation of all desires is regarded to be essential for eternal peace in Hinduism: this is the meaning of Dhruva-pada.

They felt a special affinity towards this ancient city and many Maratha rulers made it a point to stop at Paithan while on their way to other places. In 1679, for instance, Chhatrapati Shivaji halted at Paithan while proceeding to Jalna . During his stay he issued acharter appointing Kawale – a leading priest of Paithan – as a royal priest. This arrangement made by Shivaji for a local priest to perform the family rituals is understandable in view of the fact that Paithan was regarded as moksha-tirtha – a pilgrimage centre from where the soul could be liberated forever from a shackled existence.

There is no other means to liberation other than realizing the identity of Atman and Brahman, asserts the text. The Upanishad asserts that Samadhi while being a yogic accomplishment is not Self-knowledge and moksha, nor is it the dissolution of mind to external objects. The highest state is, translates Ayyangar, oneness with the inmost Brahman. This is when, asserts the text, the yogin fully feels and understands "the radiant knowledge of sun is in me, Shiva is within me, this transcendent radiance in the universe is in me", and such is the conviction with which he attains the union with Mahavishnu within.

How we > take care of inert objects reveals the state of the mind. This mārdavam is a > disposition of the mind. When a person has this state of mind, all his > actions have a quality of gentleness. In Hinduism, there are eight aśtopāyas, or eight ways of attaining moksha, and Mārdava is one of them, the other seven being – Yajna (यज्ञ) (sacrifices), Dāna (दान) (charity), Vedadhyayana (the study of the Vedas), Tapas (तप) (penance, deep meditation), Dama (दम) (subduing the senses by restraining the sense-organs), Satya (सत्य) (truth in speech and act), and Tyāga (त्याग) (renunciation of desire).

Here, Vyasatirtha argues that the principles of Dvaita can be supported by the relevant pramanas and demonstrates this by verifying Madhva's doctrine of five fold difference accordingly. Subsequently, the Advaita concept of Nirguna Brahman is argued against. While the third deals with the critique of the Advaita view on the attainment of true knowledge (jnana), the fourth argues against soteriological issues in Advaita like Moksha, specifically dealing with the concept of Jivanmukti (enlightenment while alive). Vyasatirtha asks whether, for an Advaitin, the body ceases to exist after the veil of illusion has been lifted and the unity with the Brahman has been attained.

The Mudgala Upanisad is structured into four chapters. The first part opens with nine slokas which references and presents the Purusasukta from the Rigveda chapter 10.90, stating it to be the foundation of Vaishnavism and asserting that Vishnu is the Purusha, or primordial person. The second part of the text is structured in prose form, presenting it as a discourse from Vasudeva (Vishnu) to Indra who represents the inhabitants of the universe seeking moksha (liberation). The teachings in the text, states Gonda, resonate with the main tenets found in the Hindu epics and post-epic, especially pancharatra literature.

Swaminarayan instituted the mandir tradition of the sampradaya to provide followers a space for devotional worship (upasana, upāsanā) to God. He constructed six mandirs in the following locations: Ahmedabad (1822), Bhuj (1823), Vadtal (1824), Dholera (1826), Junagadh (1828), and Gadhada (1828). Swaminarayan installed the murtis, or sacred images, of various manifestations of God and his devotee in the central shrines of each of these mandirs. He also installed his own image in the form of Harikrishna in the mandir at Vadtal, signifying his own divinity. Swaminarayan’s successors have continued the tradition of installing murtis of God (Swaminarayan) and his ideal devotee to facilitate his followers’ pursuit of moksha.

Kripa is akin to similar beliefs prevalent in mysticism of all traditions. In Hinduism as well, the bestowal of divine grace or Kripa is considered an event which catapults a devotee or bhakta into a period of intense personal transformation leading to his Moksha. Devotional or Bhakti literature available throughout India is replete with references to Kripa as the ultimate key towards realizing the spiritual path of self-realization Descent of divine grace The Hindu, June 30, 2005. In fact, some like the ancient sage Vasistha, in his classical work Yoga Vasistha, considered it to be the only way to transcend the bondage of lifetimes of Karma.

According to David Gordon White, this feminine spiritual force is also termed boghavati, which has a double meaning of "enjoyment" and "coiled" and signifies her strong connection to bliss and pleasure, both mundane physical pleasure and the bliss of spiritual liberation (moksha), which is the enjoyment of Shiva's creative activity and ultimate union with the Goddess.White, David Gordon, The Alchemical Body: Siddha Traditions in Medieval India, University of Chicago Press, 1998, pp. 219–220. In the influential Śākta tradition called Kaula, Kuṇḍalinī is seen as a "latent innate spiritual power", associated with the Goddess Kubjika (lit. "the crooked one"), who is the supreme Goddess (Paradevi).

On this sacred day, every member of the Jain community approaches everyone, irrespective of religion, and begs for forgiveness for all their faults or mistakes, committed either knowingly or unknowingly. Thus relieved of the heavy burden hanging over their head of the sins of yesteryears, they start life afresh, living in peaceful co-existence with others. Indeed, this day is not merely a traditional ritual, but a first step on their path to moksha (liberation) or salvation, the final goal of every man's life, according to the teachings of Jainism.Kshamavaani Day or kshama Divas of Jain People Mahavira said we should forgive our own soul first.

Along with his wife Olivia, son Dhani and close friends, members of the Radha Krishna Temple were at his bedside when Harrison died in Los Angeles on 29 November 2001. In her press statement, Olivia referred to the Hindu aspiration of breaking the cycle of rebirth (and so achieving moksha), saying: "The profound beauty of the moment of George's passing – of his awakening from this dream – was no surprise to those of us who knew how he longed to be with God. In that pursuit, he was relentless." In accordance with his wishes, Harrison's ashes were scattered at Varanasi in India, at the confluence of the Ganges, Yamuna and Saraswati rivers.

Some evolve to a higher state, some regress asserts the Jaina theory, a movement that is driven by the karma. Further, Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation). The Abhavya state of soul is entered after an intentional and shockingly evil act. Jainism considers souls as pluralistic each in a karma- samsara cycle, and does not subscribe to Advaita style nondualism of Hinduism, or Advaya style nondualism of Buddhism. The Jaina theosophy, like ancient Ajivika, but unlike Hindu and Buddhist theosophies, asserts that each soul passes through 8,400,000 birth-situations, as they circle through Saṃsāra.

Rishabhadeva attained nirvana on Mount Kailash According to Jain scriptures, Ashtapada, the mountain next to Mt. Kailash, is the site where the first Jain Tirthankara, Rishabhadeva attained moksha (liberation). In Jain tradition, it is believed that after Rishabhdeva attained nirvana, his son emperor Bharata Chakravartin had constructed three stupas and twenty four shrines of the 24 tirthankaras over there with their idols studded with precious stones and named it Sinhnishdha. In Jain tradition the 24th and last Tirthankara, Vardhamana Mahavira was taken to the summit of Meru by Indra shortly after his birth, after putting his mother Queen Trishala into deep slumber. There he was bathed and anointed with precious unctions.

Jaina believe that this soul is what transmigrates from one being to another at the time of death. The moksa state is attained when a soul (atman) is liberated from the cycles of deaths and rebirths (saṃsāra), is at the apex, is omniscient, remains there eternally, and is known as a siddha. In Jainism, it is believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas, because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth. Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation).

According to Lord Krishna in Bhagavad Gita, Karma yoga is the spiritual practice of "selfless action performed for the benefit of others". Karma yoga is a path to reach moksha (spiritual liberation) through work. It is rightful action without being attached to fruits or being manipulated by what the results might be, a dedication to one's duty, and trying one's best while being neutral to rewards or outcomes such as success or failure. The tendency for a human being to seek the fruits of action is normal, state Hindu texts, but an exclusive attachment to fruits and positive immediate consequences can compromise dharma (ethical, rightful action).

Muktananda's spiritual teacher, Bhagawan Nityananda, has been widely regarded throughout India as a Siddha Guru and as an Avadhut since the mid-20th century. Born in South India, he first came to Ganeshpuri, a small village located 82 kilometers north of Mumbai, in 1936, settling there in a small hut built for him by the caretakers of the local Shiva temple. As his visitors and devotees increased in number, the hut expanded into an ashram. In his autobiography, Play of Consciousness, Muktananda describes how he received shaktipat initiation from Nityananda on August 15, 1947, and how he attained God-realization or moksha after nine more years of sadhana and discipleship.

The Tulsi plant is grown in or near almost every Hindu house, especially by Brahmins and other Hindu castes of the Vaishnavite sect. A house with a Tulsi plant is sometimes considered a place of pilgrimage. The sacred groves where these herbs are grown are also known as Vrindavan (grove of Tulsi), a miniaturised Vrindavan is a raised cuboid stone or brick structure often in middle of the house's courtyard or in front of the house. A person who waters and cares for the Tulsi daily is believed to gain moksha (salvation) and the divine grace of Vishnu, even if he does not worship it.

According to the Gita translator Radhakrishnan, quoted in a review by Robinson, Krishna's discourse is a "comprehensive synthesis" that inclusively unifies the competing strands of Hindu thought such as "Vedic ritual, Upanishadic wisdom, devotional theism and philosophical insight". Aurobindo described the text as a synthesis of various Yogas. The Indologist Robert Minor, and others, in contrast, state the Gita is "more clearly defined as a synthesis of Vedanta, Yoga and Samkhya" philosophies of Hinduism. The synthesis in Bhagavad Gita addresses the question as to what constitutes the virtuous path and one necessary for the spiritual liberation and a release from the cycles of rebirth (moksha).

The Oka touches the north-west corner of the region, but its tributaries, the Moksha and the Tsna, are important channels of traffic. The Don also merely touches Tambov, and of its affluents none except the Voronezh, the Khopyor and the Vorona, a tributary of the Khopyor, are at all navigable. As a whole, it is only in the north that Tambov is well drained; in the south, which is exposed to the dry south-east winds, the want of moisture is much felt, especially in the district of Borisoglyebsk. The climate is continental, and, although the average temperature at Tambov is 42 °F.

The story is unlikely true, because the expulsion of Sakas by Vikramaditya has no historical basis. Jains have not followed the Vikrami zero year and instead used Mahavira's moksha date as their zero year, and the use of the Vikrami calendar has been widespread in Hinduism. According to Heinrich von Stietencron, Vikramaditya and Saka interaction occurred many centuries later. According to another Jain legend, the King Salivahana of the late 1st century CE was a patron of Jainism, as were many others in the early centuries of the 1st millennium CE. But, states von Glasenapp, the historicity of these stories are difficult to establish.

The height of the temple is 32.85m. The entire temple is built on a raised platform of 130m × 106m and surrounded by a moat of water bodies at the 4 corners. The middle floor is called Artha Kama (Hall of desires and solving problems). The top floor is a pillarless meditation hall called Dharma Moksha, housing a solid gold ball of about 36 inches diameter, called the Golden Orb, which sits upon a throne. Oneness Temple was designed by Prabhat Poddar (architect from Auroville, Tamil Nadu) based on his studies in architecture, geobiology, and Vaastu Shastra at Sri Aurobindo’s ashram-related International Centre for Education in Puducherry.

The Vivekachudamani (Sanskrit: विवेकचूडामणि; IAST Vivekacūḍāmaṇi) is an introductory treatise within the Advaita Vedanta tradition of Hinduism, traditionally attributed to Adi Shankara of the eighth century. It is in the form of a poem in the Shardula Vikridita metre, and for many centuries has been celebrated as a prakaraṇa grantha (teaching manual) of Advaita. Vivekachudamani literally means the "Crest-jewel of discrimination". The text discusses key concepts and the viveka or discrimination or discernment between real (unchanging, eternal) and unreal (changing, temporal), Prakriti and Atman, the oneness of Atman and Brahman, and self-knowledge as the central task of the spiritual life and for Moksha.

Mohan Lal (1993), Encyclopaedia of Indian Literature: Sasay to Zorgot, Sahitya Akademi, South Asia Books, , pages 4404-4405 Also called Abhanga Gatha, the Indian tradition believes it includes some 4,500 abhangas, but modern scholars have questioned the authenticity of most of them. The poems considered authentic cover a wide range of human emotions and life experiences, some autobiographical, and places them in a spiritual context. He includes a discussion about the conflict between Pravritti – having passion for life, family, business, and Nivritti – the desire to renounce, leave everything behind for individual liberation, moksha. Ranade states there are four major collations of Tukaram's Abhanga Gathas.

The purpose of yoga is moksha, liberation and hence immortality in the state of samadhi, union, which is the meaning of "yoga" as described in the Patanjalayayogasastra. This is obstructed by blockages in the nadis, which allow the vital air, prana, to languish in the Ida and Pingala channels. The unblocking of the channels is therefore a vital function of yoga. The various practices of yoga, including the preliminary purifications or satkarmas, the yogic seals or mudras, visualisation, breath restraint or pranayama, and the repetition of mantras work together to force the prana to move from the Ida and Pingala into the central Sushumna channel.

36, pages 163–186 The Upanishads such as Paingala, states Cohen, formed one of the basis for tantra philosophy by defining "microcosm and macrocosm" in relation to the anatomical elements and mystical physiology of a human being. In second part of chapter 2 and thereafter, the text describes the human body as the changing reality, Jiva-Atman as the Brahman within the body that is changeless. Ignorance (Avidya, Ajnana) makes people attached to the body and forget the Jiva. Bondage occurs because of non-inquiry into self, translates Parmeshwaranand, while moksha is realized through inquiry, and with the understanding that Brahman and Atman (soul, self) are non-different.

An Erzya ritual performance in Podlesnaya Tavla, Mordovia According to Tatiana Deviatkina, although sharing some similarities, no common Mordvin mythology has emerged, and therefore the Erza and Moksha mythologies are defined separately. In the Erza mythology, the superior deities were hatched from an egg. The mother of gods is called Ange Patiai, followed by the Sun God, Chipaz, who gave birth to Nishkepaz; to the earth god, Mastoron kirdi; and to the wind god, Varmanpaz. From the union of Chipaz and the Harvest Mother, Norovava, was born the god of the underworld, Mastorpaz. The thunder god, Pur’ginepaz, was born from Niskende Teitert, (the daughter of the mother of gods, Ange Patiai).

Damodar Kund () is one of the sacred lakes as per Hindu beliefs, which is located at the foothills of Girnar hills, near Junagadh in Gujarat, India. It is considered holy, as per Hindu mythology and many Hindus prefer to bathe and immerse the ashes and the bones left after cremation of dead bodies, here at Damodar Kund due to a belief that the departed souls would get moksha here. It may be mentioned here other such famous places for immersion of ashes and bones ( Hindu rite of asthi-visarjana ) are in Ganga at Haridwar and Triveni Sangam at Prayag.At the Three Rivers TIME, February 23, 1948.

The list of temples on cauvery river bank which are equivalent to have powers of kasi visvanatha temple are mentioned below ° Thiruvaiyaru ° Thiruvidaimarudur ° Mayiladuthurai ° Sayavanam (Near Poompuhar) ° Thiruvengadu ° Thiruvanjiam (Srivanchiyam) A visit to the above Siva temples in Cauvery river bank are said to resolve the Sins of the siva bhakta and his/her ancestors. The holy Yama theertham and Gupta Ganga are the temple theerthams. If pithru tharpana is done in this place, it is said to give salvation to the departed souls. Death at this place is considered sacred and equivalent to Kashi as Lord Vanchinadha gives Moksha to the souls which depart in the soil of srivanchiyam.

His death is believed in Jainism to have occurred on Ashtapada (also known as Mount Kailash) on the fourteenth day of Magha Krishna (Hindu Calendar). His total age at that time is suugested to be 84 lakh purva years, with three years and eight and a half months remaining of the third ara. According to medieval era Jain texts, Rishabhanatha performed asceticism for millions of years, then returned to Ashtapada where he fasted to his death (moksha). They further state that Indra came with his fellow gods from the heavens after that to cremate his body with sandalwood, camphor, butter and other fire offerings.

If the Uttara Kanda's critique of sovereign power is buried in the karmic webs of Rama's life, Nair's play carries a sharply materialistic edge in its critique of Kshatriya-Brahminical power. In contrast with both, Aravindan's thematic content is much more directly focused on Rama's inner conflict between moksha (the desire for enlightenment) and artha (the desire for sovereign power). Sita does not appear in the film at all, but is depicted as prakriti, or all-pervading nature, and the different moods of Sita are shown as different aspects of nature. Nair rewrote the final section of Valmiki's Ramayana as a critique of brahminical privilege and political repression.

Souls which are captivated by the illusory nature of the world (Maya) are repeatedly reborn among the various 8,400,000 number of species of life on this planet and in other worlds in accordance to the laws of karma and individual desire. This is consistent with the concept of samsara found throughout Hindu and Buddhist beliefs. Release from the process of samsara (known as moksha) is believed to be achievable through a variety of spiritual practices. However, within Gaudiya Vaishnavism, it is bhakti in its purest state (or "pure love of God") which is given as the ultimate aim, rather than liberation from the cycle of rebirth.

Within the dharmashastric tradition espousing sati as a justified, and even recommended, option to ascetic widowhood, there remained a curious conception worth noting the achieved status for a woman committing sati. Burning herself on the pyre would give her, and her husband, automatic, but not eternal, reception into heaven (svarga), whereas only the wholly chaste widow living out her natural life span could hope for final liberation (moksha) and breaking the cycle of rebirth. Thus, acknowledging that performing sati only achieved an inferior otherworldy status than successful widowhood could achieve, sati became recommended when coupled with a dismissal of the effective possibility for a widow to remain truly chaste.

Karkidaka Vavu (Malayalam: കർക്കിടക വാവ്) or ‘Karkidaka Vavu Bali’ is a set of Hindu rituals performed on a specific summer day in the state of Kerala, India by adherents for their deceased ancestors. On the day of vavu or Amavasi (no moon day) people gather on the riverbanks and beaches to offer bali. Varkala Papanasam beach is also one of the major religious destinations on the day. People believe that the departed souls attain moksha (liberation) if the ritualistic homage is performed that day. This day is also known as ‘Vavu Bali’ and is held in the month of Karkidakam in the Malayalam calendar.

Praneshacharya is a devout Brahmin who has completed his Vedic education at Varanasi and has returned to Duravasapura and is considered as the leader of the Brahmin community of his village and the surrounding ones. His main goal is to attain liberation (moksha) and he is willing to go to any length to achieve it. To remain focused on his goal and as an act of self- sacrifice, he marries an invalid woman and hence remains celibate. The other main character, Narayanappa, a Brahmin by birth but one who has rejected the set rules of Brahminism by eating meat and by keeping the company of a prostitute named Chandri.

The soteriological goal, in Advaita, is to gain self-knowledge and complete understanding of the identity of Atman and Brahman. Correct knowledge of Atman and Brahman leads to dissolution of all dualistic tendencies and to liberation, Moksha is attained by realizing one's true identity as Ātman, and the identity of Atman and Brahman, the complete understanding of one's real nature as Brahman in this life. This is stated by Shankara as follows: According to Advaita Vedānta, liberation can be achieved while living, and is called Jivanmukti. The Atman-knowledge, that is the knowledge of true Self and its relationship to Brahman is central to this liberation in Advaita thought.

It is possible that as a simple geometric shape, like for example the triangle, circle, or square, the hexagram has been created by various peoples with no connection to one another. The hexagram is a mandala symbol called satkona yantra or sadkona yantra found on ancient South Indian Hindu temples. It symbolizes the nara-narayana, or perfect meditative state of balance achieved between Man and God, and if maintained, results in "moksha," or "nirvana" (release from the bounds of the earthly world and its material trappings). Some researchers have theorized that the hexagram represents the astrological chart at the time of David's birth or anointment as king.

His other achievements were restoration and reconstruction of Jain temples and installation of Jain images and establishment of different socio-religious organizations for the uplift of the Jains and propagation of Jainism. On Friday 21 December 1906, Vikram Samvat 1963 Poush Shukla Saptami, the great helping nature, Religious-Preacher Acharya Rajendrasuri laid down his body for the Moksha Prapti (for heaven) until death in a still Samadhi. He was considered a great saint, who was in his own a different kind, having the same day of birth and death. After the 100 years of Nirvan, Shri Mohankheda Tirth is the most-reputed holy place all over the world.

The idea of moksha is connected to the Vedic culture, where it conveyed a notion of amrtam, "immortality", and also a notion of a timeless, "unborn", or "the still point of the turning world of time". It was also its timeless structure, the whole underlying "the spokes of the invariable but incessant wheel of time". The hope for life after death started with notions of going to the worlds of the Fathers or Ancestors and/or the world of the Gods or Heaven. The earliest Vedic texts incorporate the concept of life, followed by an afterlife in heaven and hell based on cumulative virtues (merit) or vices (demerit).

Thus, devaloka is viewed by many Hindu sects as a stopping point onto the final destination of an eternal heaven. These higher planes include Vishnuloka (Vaikuntha), Brahmaloka (Satyaloka) and Sivaloka (Kailasa), places of union with Vishnu, Brahma and Shiva. Within Hindu traditions, a Devaloka is understood as either a temporary planes of existence due to one's good karma, or a permanent plane of existence that is reached when one is sufficiently attuned to light and good. Within Hindu traditions where devaloka is understood as temporary one must one must return to a life on Earth to become better and learn more and thus attain liberation (moksha).

This God, asserts the text, is one, and is in each human being and in all living creatures. This God is the soul (Atman) veiled inside man, the inmost self inside all living beings, and that the primal cause is within oneself.A Gough, The philosophy of the Upanishads and ancient Indian metaphysics, Shvetashvatara Upanishad, Trubner Oriental Series, page 231Dominic Goodall (1996), Hindu Scriptures, University of California Press, , pages 201-202 The Upanishad, states it as follows (abridged), Swan (Haṁsa, हंस) is the frequently used symbolic term for the Highest Self (Soul) in Vedic literature, and is used in verses 6.15-6.16 of Shvetashvatara Upanishad to discuss Moksha.

In 2012, at the age of 19 she Co-founded a Non-Governmental Organisation(NGO),Moksha Foundation. She has been an instrumental part in the promotion of the organization and its activities. Her immense contribution to the cause of sanitation and hygiene led her to win the Miss Beauty with a Purpose Award at the fbb Femina Miss India pageant where she presented the Swastha Bhavishya project to a jury of renowned people. Koyal has also visited a dozen schools to try out various methods of raising awareness about the project by using different content each time with the children to check their responses.

Shiva Samhita declares itself to be a yoga text, but also refers to itself as a tantra in its five chapters. The first chapter starts with the statement, states Mallinson, that "there is one eternal true knowledge", then discusses various doctrines of self liberation (moksha) followed by asserting that Yoga is the highest path. The opening chapter largely presents the Advaita Vedanta philosophy, but in the Sri Vidya tantra format and style. The second chapter describes how the external observable macro-phenomenon are internalized and have equivalents within one's body, how the outside world is within in the form of nadis (rivers, channels), fire, jiva and others.

Uralic languages (Meänkieli, Kven and Ludic are debated) The Uralic languages (; sometimes called Uralian languages ) form a language family of 38 languages spoken by approximately 25million people, predominantly in Northern Eurasia. The Uralic languages with the most native speakers are Hungarian, Finnish, and Estonian, while other significant languages are Erzya, Moksha, Mari, Udmurt, Sami and Komi, spoken in northern regions of Scandinavia and the Russian Federation. The name "Uralic" derives from the family's original homeland (Urheimat) commonly hypothesized to be in the vicinity of the Ural Mountains. Finno-Ugric is sometimes used as a synonym for Uralic, though Finno-Ugric is widely understood to exclude the Samoyedic languages.

The mandir, known as a Hindu place of worship, serves as a hub for the spiritual, cultural, and humanitarian activities of BAPS. As of 2019, the organization has 44 shikharbaddha mandirs and more than 1,200 other mandirs spanning five continents. In the tradition of the Bhakti Movement, Swaminarayan and his spiritual successors began erecting mandirs to provide a means to uphold proper devotion to God on the path towards moksha, or ultimate liberation. BAPS mandirs thus facilitate devotional commitment to the Akshar- Purushottam Darshan, in which followers strive to reach the spiritually perfect state of Aksharbrahman, or the ideal devotee, thereby gaining the ability to properly worship Purushottam, the Supreme Godhead.

Radha is with her parents waiting for her partner, Krishnaveni "Krish," however when Krish shows up, her parents are surprised to see that its a woman, and she and Radha are lesbian lovers. Radha's parents strongly object to Radha and Krish's relationship as they cannot accept same-sex marriage. However, Radha's parents are moved when Krish, a psychiatrist by profession, tells them that the Radha hates men due to horrific incidents she faced in her childhood, which later prompted to change her sexual orientation towards women. Moksha, an 8-year-old girl who works at her mother's restaurant and performs magic tricks to the customers.

Krish and Radha's parents try to take Radha to the hospital, but Shiva and Parvathy stop them with Sugar's gun, saying that if anyone leaves, their parents will die. It is implied by Parvathy, the future Shiva, that she had travelled back to this time many times to save her parents, with the time machine Shiva builds in the future. However, she fails every time because someone finally makes a way out of the restaurant one way or the other. Moksha, Radha, Mira, Nala, Shiva, and Krish are the multiple personalities of Kali herself, who suffers from multiple personality disorder and they reflect the various phases of her life.

Burtas (, Burtasy; , Părtassem; ) were a tribe of uncertain ethnolinguistic affiliation inhabiting the steppe region north of the Caspian Sea in medieval times (modern Penza Oblast, Ulyanovsk Oblast and Saratov Oblast of the Russian Federation). They were subject to the Khazars. The ethnic identity of the Burtas is disputed, with several different theories ranging from them being a Uralic tribal confederacy (probably later assimilated to Turkic language), and therefore perhaps the ancestors of the modern Moksha people, or that they were an Iranic tribe, possibly the ancestors of the modern Mishars. Recently, some scholars have suggested that the Burtas were actually Alans or another Iranian ethnolinguistic group.

He released his solo debut album of classical music in 1999. Khan hosted the music talent show Sa Re Ga Ma on Zee TV with his brother for three years in the early 2000s. In 2002, Khan and his brother wrote a book about their father, Abba: God's Greatest Gift To Us. Moksha, a 2005 album made in with Amaan and Amjad Ali Khan and released by Real World Records, was nominated for Grammy Award for Best Traditional World Music Album. The brothers released Reincarnation, an album of world fusion music, in 2006, and a thematic album, Mystic Dunes, in 2007, and toured internationally.

The Maharaja of Mysore sponsored the book, which had been intended to be the first of a series. 1906 painting by K. Keshavayya Hatha yoga, the medieval practice which used asanas (yoga postures) and other practices such as shatkarmas (purifications) to gain moksha, spiritual liberation, was despised and in decline by the start of the 20th century. Western gymnastics such as Niels Bukh's Primary Gymnastics became popular in India, partly as a result of Hindu nationalism which sought to show Indian men as strong. At the same time, yoga in various forms was being popularised in the West by advocates such as Vivekananda (without asanas), Yogananda, and Yogendra.

In the Vachanamrut, the principal theological text of the sampradaya, Swaminarayan identifies five eternal and distinct entities: Parabrahman, Aksharbrahman, maya (māyā), ishwar (iśvara), and jiva (jīva). He further explains that the ultimate goal of life is moksha (mokṣa), a spiritual state of ultimate liberation from the cycle of births and deaths that is characterized by eternal bliss and devotion to God. Swaminarayan instituted the sampradaya’s mandir tradition to facilitate followers’ devotional worship of God. During his lifetime, Swaminarayan constructed six mandirs: Ahmedabad (1822), Bhuj (1823), Vadtal (1824), Dholera (1826), Junagadh (1828), and Gadhada (1828). Socially, Swaminarayan’s doctrine that everyone’s true self is the atman within which God resides, led him to reject caste-based discrimination within the religious community.

David M. Aronson, Menachem Mendel's great grandson, was a Steadicam operator, DP, and video engineer in Washington, DC. who shot for Networks like NBC, ESPN, Al Jazeera, and PBS. David M. Bunis, Menachem Mendel's great grandson, received a doctorate in Linguistics from Columbia University and was a professor of Ladino and Jewish Languages at the Hebrew University of Jerusalem. Menachem Mendel's grandson Martin M. Bunis received an M.A. in Guidance and Counselling from New York University and was an award-winning SSA investigator. Or Bunis (/Mahapatra Moksha. b. 1984), Menachem Mendel's great granddaughter, received a B.A. from the Jerusalem Academy of Music and Dance and was an Israeli musician and mantra performer.

Dashanami Sampradaya, "Tradition of Ten Names", is a Hindu monastic tradition of ēkadaṇḍi sannyasins (wandering renunciates carrying a single staff)Journal of the Oriental Institute (pp 301), by Oriental Institute (Vadodara, India)Indian Sadhus by Govind Sadashiv GhuryeAdvaitic Concept of Jīvanmukti by Lalit Kishore Lal Srivastava generally associated with the Advaita Vedanta tradition. They are distinct in their practices from the Saiva Tridaṇḍi sannyāsins or "trident renunciates", who continue to wear the sacred thread after renunciation, while ēkadaṇḍi sannyāsins do not. The Ekadandi Vedāntins aim for moksha as the existence of the self in its natural condition indicated by the destruction of all its specific qualities.A History of Indian Philosophy by Jadunath Sinha.

According to modern scholars, the Kikata kingdom from rigvedic period was located at Gaya, Bihar. Gaya is an ancient city, with a Buddhist documented history dating back to the 6th century BCE when the sage Gautama Buddha attained enlightenment at Bodh Gaya, from the modern city, and became the Buddha. Even before this time, Gaya was a place of pilgrimage for people from around the world. The fame of ancient Gaya derived from the account in the Ramayana of the god Rama coming here to the banks of Phalgu River (called the Niranjana), accompanied by his wife and younger brother, to offer pind-daan for their father Dasharatha, for the moksha of his soul.

Bhakti refers to devotion, participation in and the love of a personal god or a representational god by a devotee. Bhakti marga is considered in Hinduism as one of many possible paths of spirituality and alternative means to moksha.; also see articles on karmamārga and jnanamārga The other paths, left to the choice of a Hindu, are Jnana marga (path of knowledge), Karma marga (path of works), Rāja marga (path of contemplation and meditation). Bhakti is practiced in a number of ways, ranging from reciting mantras, japas (incantations), to individual private prayers within one's home shrine, or in a temple or near a river bank, sometimes in the presence of an idol or image of a deity.

The concept of Samsara developed in the post-Vedic times, and is traceable in the Samhita layers such as in sections 1.164, 4.55, 6.70 and 10.14 of the Rigveda. While the idea is mentioned in the Samhita layers of the Vedas, there is lack of clear exposition there, and the idea fully develops in the early Upanishads. Damien Keown states that the notion of "cyclic birth and death" appears around 800 BC. The word Saṃsāra appears, along with Moksha, in several Principal Upanishads such as in verse 1.3.7 of the Katha Upanishad,Katha Upanishad प्रथमोध्यायः/तृतीयवल्ली Wikisource verse 6.16 of the Shvetashvatara Upanishad,Shvetashvatara Upanishad षष्ठः अध्यायः Wikisource verses 1.4 and 6.34 of the Maitri Upanishad.

In Buddhism the term "moksha" is uncommon, but an equivalent term is vimutti, "release". In the suttas two forms of release are mentioned, namely ceto-vimutti, "deliverance of mind," and panna-vimutti, "deliverance through wisdom" (insight). Ceto-vimutti is related to the practice of dhyana, while panna-vimutti is related to the development of insight. According to Gombrich, the distinction may be a later development, which resulted in a change of doctrine, regarding the practice of dhyana to be insufficient for final liberation.Gombrich, The Conditioned genesis of Buddhism, chapter four: "How Insight Worstened Concentration" With release comes Nirvana (Pali: Nibbana), “blowing out”, "quenching", or “becoming extinguished” of the fires of the passions and of self-view.

The three parts that the Kural is divided into, namely, aṟam (virtue), poruḷ (wealth) and inbam (love), aiming at attaining veedu (ultimate salvation), follow, respectively, the four foundations of Hinduism, namely, dharma, artha, kama and moksha. While the text extols the virtue of non-violence, it also dedicates many of 700 poruḷ couplets to various aspects of statecraft and warfare in a manner similar to the Hindu text Arthasastra. An army has a duty to kill in battle, and a king must execute criminals for justice. His mentioning of God Vishnu in couplets 610 and 1103 and Goddess Lakshmi in couplets 167, 408, 519, 565, 568, 616, and 617 suggests the Vaishnavite beliefs of Valluvar.

According to some, Bhagavad Gita is written by Lord Ganesha which was told to him by Vyasa. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman (universal soul) as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, while Dvaita Vedanta sees dualism of Atman (soul) and Brahman as its essence. The setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gita presents a synthesis of Hindu ideas about dharma, theistic bhakti, and the yogic ideals of moksha.

Sahaja Yoga describes itself as "a method of meditation which brings a breakthrough in the evolution of human awareness." It aims for "inner awakening" which it equates to "self realization", enlightenment and liberation (moksha). It states that this can be experienced by anyone who sincerely desires to have it through a sitting meditation, placing the hands on different parts of the body in turn, and that self realization requires the subject to forgive "everyone". ISKCON describes meditation as having three different forms, namely japa (recitation of the name of God, using a string of beads), kirtan (public singing of the names of God, in particular Hare, Krishna, and Rama, to musical accompaniment), and sankirtan (kirtan in a group).

The hymns of Rig Veda in Book 10 Chapter 136, mention Muni (मुनि, monks, mendicants, holy man), with characteristics that mirror those found in later concepts of renunication- practising, Moksha-motivated ascetics (Sannyasins and Sannyasinis). These Muni are said to be Kesins (केशिन्, long haired) wearing Mala clothes (मल, dirty, soil-colored, yellow, orange, saffron) and engaged in the affairs of Mananat (mind, meditation).GS Ghurye (1952), Ascetic Origins, Sociological Bulletin, Vol. 1, No. 2, pages 162–184; For Sanskrit original: Rigveda Wikisource; For English translation: Kesins Rig Veda, Hymn CXXXVI, Ralph Griffith (Translator) Scharfe states, "there are abundant references both to the trivarga and caturvarga in Hindu literature throughout the ages".

From the Kudlur plates of Butuga II (Adiga 2006, p256) A historian has claimed that majority of those Jains seeking release from the material world (moksha) by inviting death through rituals and asceticism (sannyasa) were from the aristocratic and prosperous mercantile community, such rituals among people from lower social classes being a rarity.Settar in Adiga (2006), p258 Women made endowments to Jain causes too, a royal concubine Nandavva and a wealthy feudal lady Attimabbe being examples.Adiga (2006), p259 Jains worshipped the twenty four Tirthankaras (Jinas), whose images were consecrated in their temples. Some scholars believe that Jain worship was not meant to gain boons or favours from the deity, rather to meditate and obtain perfection through detachment.

139–144, p. 140 Lord Vishnu is said to have left his footprint on the stone that is set in the upper wall of Har-Ki-Pauri (literally, "footsteps of the Lord"), where the Holy Ganges touches it at all times. Devout Hindus perform ritualistic bathing here on the banks of the river Ganges, an act considered to be the equivalent of washing away one's sins to attain Moksha. Seven sages or Saptarishis, namely Kashyapa, Vashisht, Atri, Vishwamitra, Jamadagni, Bharadwaja and Gautam, are said to have meditated at the site of Sapt Rishi Ashram & Sapt Rishi Sarovar, a place near Haridwar, where the Ganges split into seven currents, so that the Rishis would not be disturbed by the flow.

In between the two births a human is also required to either face punishments for bad karmas in "naraka" or hell or enjoy for the good karmas in swarga or heaven for good deeds. Whenever his or her punishments or rewards are over he or she is sent back to earth, also known as Mrutyulok or human world. A person stays with the God or ultimate power when he discharges only & only yajna karma (means work done for satisfaction of supreme lord only) in last birth and the same is called as moksha or nirvana, which is the ultimate goal of a self realised soul. Atma moves with Parmatma or the greatest soul.

The hamsa is often identified with the Supreme Spirit, Ultimate Reality or Brahman in Hinduism. The flight of the hamsa symbolizes moksha, the release from the cycle of samsara.John Bowker (1998), Picturing God, Series Editor: Jean Holm, Bloomsbury Academic, , pp 99-101Richard Leviton (2011), Hierophantic Landscapes, , pp 543 The hamsa is also the vahana of Saraswati – the goddess of knowledge and creative arts, and her husband Brahma – the god with powers of creation, in Hindu trinity and his other wife Gayatri - the goddess of vedas(vedmata), one of Adi shakti and her other husband Vishvakarma - the god of Architect. Lake Manasarovar in Hindu mythology, is seen as the summer abode of the hamsa.

Srinivas defined Sanskritisation as a process by which In a broader sense, Sanskritization is In this process, local traditions ("little traditions") become integrated into the "great tradition" of Brahmanical religion, disseminating Sanskrit texts and Brahmanical ideas throughout India, and abroad. This facilitated the development of the Hindu synthesis, in which the Brahmanical tradition absorbed "local popular traditions of ritual and ideology." According to Srinivas, Sanskritisation is not just the adoption of new customs and habits, but also includes exposure to new ideas and values appearing in Sanskrit literature. He says the words Karma, dharma, paap, maya, samsara, and moksha are the most common Sanskrit theological ideas which become common in the talk of people who are sanskritised.

It has a slight hollow in the shoulder, said to be caused by water dropping from the ear, whence it was called Amijhara, "nectar drop." Neminath is said to have attained Moksha from Girnar so this place is frequently noted in Jain literature.M A Dhaky, Jitendra B Shah, સાહિત્ય શિલ્પ અને સ્થાપત્યમાં ગીરનાર, L D Indology, 2010 In the North porch are inscriptions which state that in Samwat 1215 certain Thakurs completed the shrine, and built the Temple of Ambika. After leaving this there are three temples to the left that on the south side contain a colossal image of Rishabha Deva, the first Tirthankar, exactly like that at Palitana temples, called Bhim-Padam.

Shuk Rambha Sukar addressing the saints in the Naimisaranya Forest Shuka ( , also Shukadeva शुकदेव , Shuka deva, Suka, Sukadev, Śukadeva Gosvāmī) is the son of the sage Vyasa (credited as the organizer of the Vedas and Puranas) and the main narrator of the Bhagavata Purana. Most of the Bhagavata Purana consists of Shuka reciting the story to the dying king Parikshit. Shuka is depicted as a sannyasi, renouncing the world in pursuit of moksha (liberation), which most narratives assert that he achieved. According to the Mahabharata, after one hundred years of austerity by Vyasa, Shuka was churned out of a stick of fire, born with ascetic power and with the Vedas dwelling inside him, just like his father.

At the age of fourteen she renounced the world, took Jain diksha and became Sadhvi Chandana. She took a twelve-year vow of silence to study Jain scriptures, the meaning and purpose of life and different religions. She obtained the degree of Darshanacharya from Bhartiya Vidya Bhavan, Mumbai, Sahitya Ratna from Parayg, a master's degree from the Pathardi Dharmik Pariksha Board and she gained the title of Shastri in the subjects of Navya- Nyaya and Vyakaran from Banaras Hindu University. Chandana met with opposition from other followers of Jainism when she advocated the extension of the philosophy of Mahavira from its traditional use in rituals and in finding moksha to application in everyday life.

Shaan often performs for Pro Shows which are conducted as a part of the cultural festivals of various colleges. Among the prominent cult festivals where he has performed live recently are Moksha at NSIT (New Delhi), PULSE at AIIMS (New Delhi), Recstacy at NIT Durgapur, Spring Fest at IIT Kharagpur, REBECA at IIEST Shibpur, Mood Indigo at IIT Bombay, Ragam at NIT Calicut, Anakronos at Techno India, Alcheringa at IIT Guwahati, Riviera (festival) at VIT University and Crossroads at Shri Ram College of Commerce (SRCC) (New Delhi). Recently he has performed live in Fun@Work Oracle Event at Bangalore. Previously he had performed in an IBM event "Imprint 2008, Hyderabad" for IBM GBS exclusively.

15-6 This is an important theme for his work because it signifies the path from the universe of body through the universe of speech to arrive at the universe of mind. Because only humans are capable of belonging to these three universes (for animals lack speech, gods lack body, and nature lacks mind), they are the only ones who can escape from their cycle of life and death and thus bring an end to their suffering.Chae, p.62-4 The passage through these universes is what constitutes of physical and spiritual evolution towards Moksha. In order to discover what “Mwalm” is, his works venture on themes such as time, the relationship between gods and men, dreams, and nature.

Vedanta Desika wrote an allegorical drama called Sankalpa Surodayam which beautifully portrays the different aspects of human character and their interplay which can lead a man towards a higher goal – Salvation (moksha), or to a lower goal – the infinite loop of birth and death. Here ‘sankalpa’ is the divine will of the compassionate God to protect humans by granting them salvation and ‘suryodaya’ is the sunrise that dispels the inner darkness of man. The main character in this play is Man with two forces acting on him: (i) divine and (ii) demoniac. The divine forces aspire to attain salvation whereas the demoniac pull him into the unending cycle of birth and death.

The Angkor Wat Temple was built as a dedication to Vishnu.Mystery of Angkor Wat Temple's Huge Stones Solved The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently discusses the merging of the individual soul with the Absolute Brahman (Ultimate Reality, Supreme Truth), or "the return of Brahman into His own true nature", a distinctly Advaitic or non-dualistic philosophy of Shankara. The concept of moksha is explained as Ekatva ('Oneness') and Sayujya ('Absorption, intimate union'), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature). This, states Rukmini (1993), is proclamation of "return of the individual soul to the Absolute and its merging into the Absolute", which is unmistakably Advaitic in its trend.

Tatpurusha represents air and is the power of life (breath, prana), while Ishana represents ether-space and the transcendental. The Pancabrahma Upanishad, states Teun Goudriaan, focuses on these symbolism behind the five faces of Shiva and mystical equations about all except Ishana face. The Ishana face of Shiva is glorified with general epithets such as "superior to the pacified", as "Brahman", as "Supreme", as "lustre behind everything", and as "I myself am that Brahman", thus emphasizing his fundamental position in this text. The verse 23 of the manuscript asserts that one must meditate on Shiva within, with "So'ham" or "I am He, He am I" to achieve moksha, the union with Brahman.

Also seen in the precincts of the temple is the shrine of Lord Vazhikatti Vinanayaka (Guiding Vinayaka) or Lord Ganesh. According to the legend of the place, King Upamanyu and Parasara Rishi saw the Lord Appakudathan here, and King Upamanyu is stated to have offered appam (pancake) as a food offering to the god, and hence the lord got his name as Appakudathan. Indra's pride was destroyed by this god and also removed the fear of death from the mind of Markandeya Rishi and also King Upari Siravasu was blessed free of sins and curses. Saint Periyalvar sang the Mangalashasanam, a hymn in praise of the Lord, in front of the god before he attained moksha or salvation.

The New Encyclopædia Britannica (2003 Edition), Volume 4, , page 56, Article on Yoga In Dhyana, the meditator is not conscious of the act of meditation (i.e. is not aware that he/she is meditating) but is only aware that he/she exists (consciousness of being), his mind and the object of meditation. Dhyana is distinct from Dharana, in that the yogi contemplates on the object of meditation and the object's aspects only, free from distractions, with his mind during Dhyana. With practice, the process of Dhyana awakens self-awareness (soul, the purusha or Atman), the fundamental level of existence and Ultimate Reality in Hinduism, the non-afflicted, conflictless and blissful state of freedom and liberation (moksha).

Ribhu then asks Varaha, "Taking birth as a human, that is also a male and a Brahmin is difficult, a yogi who has studied the Vedanta but who does not know the form of Vishnu, how can such an ignorant one become liberated?" Varaha replies in verses 2.7–2.9 that he alone is Supreme Bliss, that apart from the Atman (soul) there exists no Ishvara or phenomenal world.Srinivasa Ayyangar (Translator), The Yoga Upanishads, Varahopanishad Verses 2.7–2.16, pages 402–404, Aidyar Library, (Editor: SS Sastri) Those who know their Atman (soul) have no notions of Varna (caste) or Ashrama (stage in life); they see Atman as Brahman, they become Brahman and reach "Moksha" salvation even without seeking.

He also describes the ultimate goal of life, moksha (mokṣa), a spiritual state of ultimate liberation from the cycle of births and deaths and characterized by eternal bliss and devotion to God. To attain this state, Swaminarayan states that the jiva needs to follow the four-fold practice of ekantik dharmaSee Sarangpur 11 under the guidance of the Aksharbrahman Guru to transcend mayaSee Gadhada III-39 and become brahmarup to reside in the service of God. As followers believe Swaminarayan to be God, the Vachanamrut is considered a direct revelation of God and thus the most precise interpretation of the Upanishads, Bhagavad Gita, and other important Hindu scriptures. This scripture is read by followers regularly and discourses are conducted daily in Swaminarayan temples around the world.

In the Lekh, Swaminarayan established two "administrative dioceses," the Vadtal diocese (Laxmi Narayan Dev Gadi) and Ahmedabad diocese (Nar Narayan Dev Gadi), and appointed two acharyas to "administer his temple properties" which are distributed among them, establishing a hereditary line of succession. The first acharyas of the two dioceses were Swaminarayan's two nephews, Raghuvir (Vadtal) and Ayodhyaprasad (Ahmedabad), whose descendants continue the hereditary line of succesion. According to a number of traditions, Swaminarayan introduced a spiritual lineage of Aksharbrahman Gurus through which he manifests. BAPS adherents believe Swaminarayan introduced Gunatitanand Swami as his ideal devotee, from which a spiritual lineage of gurus began, reflecting the principle that a form of God who lives “before one’s eyes” is necessary for aspirants to attain moksha (liberation).

HH Wilson (1839), Essays on the Puránas. II, The Journal of the Royal Asiatic Society of Great Britain and Ireland, Vol. 5, No. 2, pages 280-313 The style of composition and textual arrangement suggest that it is likely a compilation of different parts written in different era by different authors. The text includes sections on cosmology, mythology, genealogy, geography, rivers and seasons, temples and pilgrimage to numerous sites in India – notably to the Brahma temple in Pushkar Rajasthan, versions of story of Rama and Sita different from one found in Valmiki's Ramayana, festivals, glorification mainly of Vishnu but also in parts of Shiva and their worship, discussions on ethics and guest hospitality, Yoga, theosophical discussion on Atman (soul), Advaita, Moksha and other topics.

The Narada Purana (also Naradiya Purana) follows the style of the Brihannaradiya Purana in the first 41 chapters of Purvabhaga, but the rest of the first part and second part are encyclopedic covering a diverse range of topics. The encyclopedic sections discuss subjects such as the six Vedangas, Moksha, Dharma, Adhyatma-jnana (monastic life), Pashupata philosophy, a secular guide with methods of worship of Ganesha, various avatars of Vishnu (Mahavisnu, Nrisimha, Hayagriva, Rama, Krishna), Lakshmana, Hanuman, goddesses such as Devi and Mahalakshmi, as well as Shiva. The text glorifies Radha as the one whose soul and love manifests as all Hindu goddesses. The text's secular description and verse of praises are not limited to different traditions of Hinduism, but also other traditions.

These are viewed as traces or temperament that evolves through the refinement of an individual inner consciousness and expressed personality, and is a form of "being-preparedness" in Vedantic psychology. All physical, verbal and mental activity, according to the Vedanta school of Hinduism, creates Samskara, or traces inside a person. These Samskaras together then manifest as inner personality and external circumstances, and depending then on individual's response thereof, these then bear phala (fruit). In the state where an individual realizes Self and reaches jivanmukti (moksha), Shankara, Mandana, Sarvajnatman and other Vedanta scholars suggest that the causes of impressions such as ignorance disappear, the individual reaches inner resolution and complete acceptance of self, thus becoming free of samskaras and consequent blissful state of existence.

The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila mani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the God Dharma or Yama wanted to hide it in the earth and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penance to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.

61, Édition-Diffusion de Boccard (Paris), , pages 1-9 A Jivanmukti is also called atma-jnani (self-realized) because they are the knowers of their true self (atman) and the universal self hence also called as Brahma-Jnani. At the end of their lives, jivanmuktas destroy remaining karmas and attains Paramukti (final liberation) and becomes Paramukta. When a Jivanmukti gives his insight to others and teach them about his realisation of the true nature of the ultimate reality (Brahman) and self (Atman) and takes the role of a guru to show the path of Moksha to others, then that jivanmukta is called as Avadhuta and some Avadhutas also achieves the title of Paramhamsa. When a Rishi (Seer sage) becomes a Jivanmukta then that rishi is called Brahmarshi.

Chapter 3 elaborates the path to moksha (liberation) through realization of the ultimate reality and being, the Atman and the Brahman. Atman and Brahman, asserts the text, is unborn, uncaused, devoid of form or nature that can be sensed; is imperishable, neither short nor long, neither definable nor obscure, neither provable nor shrouded, neither manifested nor measurable, neither with interior nor with exterior. One attains this Atman and self-knowledge through virtues, which are six in number – truthfulness, charity, austerity, non-injury to others, Brahmacharya, and renunciation. The text then repeats the "da, da, da" axiology found in section 5.2Brihadaranyaka Upanishad Robert Hume (Translator), Oxford University Press, page 150 of the Brihadaranyaka Upanishad, referring to dama (self-restraint), dāna (charity) and daya (compassion).

Jain Temples at Parasnath Shikharji Hills - a view The Palitana temples on Mount Shatrunjaya, located by the city of Palitana, in Bhavnagar district, Gujarat, India are considered one of the holiest places for Jains. Jains believes that a visit to this group of temples is essential once in a lifetime to achieve nirvana or salvation, although many Jains frequent it many times in their lifestyle. Shikharji or Śrī Sammed Śikharjī (श्री सम्मेद शिखरजी), also known as the Parasnath Hill, located in Giridih district in Jharkhand, India, is a major Jain pilgrimage destination and is one of the most sacred place for Jains in the world. According to Jain belief, twenty of the twenty-four Tirthankaras (teachers of the Jains) attained Moksha (Nirvana) from this place.

A living being is a union of Prakriti and Purusha, posits Samkhya-karika in verses 20-21.S Radhakrishnan and CA Moore (1967), A Source Book in Indian Philosophy, Princeton University Press, , pages 433-434 The Prakriti as the insentient evolute, joins with Purusha which is sentient consciousness.Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, , pages 12-13 The Karika states that the purpose of this union of Prakriti and Purusha, creating the reality of the observed universe, is to actualize a two-fold symbiosis. One, it empowers the individual to enjoy and contemplate on Prakriti and Purusha through self- awareness; and second, the conjunction of Prakriti and Purusha empowers the path of Kaivalya and Moksha (liberation, freedom).

Dayananda's concept of dharma is stated in the "Beliefs and Disbeliefs" section of Satyartha Prakash, he says: > Dayananda's Vedic message emphasized respect and reverence for other human > beings, supported by the Vedic notion of the divine nature of the > individual. In the ten principles of the Arya Samaj, he enshrined the idea > that "All actions should be performed with the prime objective of benefiting > mankind", as opposed to following dogmatic rituals or revering idols and > symbols. The first five principles speak of Truth, while the last five speak > of a society with nobility, civics, co-living, and disciplined life. In his > own life, he interpreted moksha to be a lower calling, as it argued for > benefits to the individual, rather than calling to emancipate others.

Grihastha stage starts with Hindu wedding, and has been considered as the most important of all stages in sociological context, as Hindus in this stage not only pursued a virtuous life, they produced food and wealth that sustained people in other stages of life, as well as the offsprings that continued mankind. Vanaprastha is the retirement stage, where a person hands over household responsibilities to the next generation, took an advisory role, and gradually withdrew from the world. The Sannyasa stage marks renunciation and a state of disinterest and detachment from material life, generally without any meaningful property or home (ascetic state), and focused on Moksha, peace and simple spiritual life. The Ashramas system has been one facet of the Dharma concept in Hinduism.

The Sanskrit word dharma has a much broader meaning than religion and is not its equivalent. All aspects of a Hindu life, namely acquiring wealth (artha), fulfillment of desires (kama), and attaining liberation (moksha), are part of dharma, which encapsulates the "right way of living" and eternal harmonious principles in their fulfillment. According to the editors of the Encyclopædia Britannica, ' historically referred to the "eternal" duties religiously ordained in Hinduism, duties such as honesty, refraining from injuring living beings (ahimsa), purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. These duties applied regardless of a Hindu's class, caste, or sect, and they contrasted with svadharma, one's "own duty", in accordance with one's class or caste (varna) and stage in life (puruṣārtha).

' Hinduism includes a range of philosophies, and is linked by shared concepts, recognisable rituals, cosmology, pilgrimage to sacred sites and shared textual resources that discuss theology, philosophy, mythology, Vedic yajna, Yoga, agamic rituals, and temple building, among other topics. Hinduism prescribes the eternal duties, such as honesty, refraining from injuring living beings (Ahiṃsā), patience, forbearance, self-restraint, virtue, and compassion, among others. See also Prominent themes in Hindu beliefs include the four Puruṣārthas, the proper goals or aims of human life; namely, Dharma (ethics/duties), Artha (prosperity/work), Kama (desires/passions) and Moksha (liberation/freedom from the cycle of death and rebirth/salvation),; see also . as well as karma (action, intent and consequences) and Saṃsāra (cycle of death and rebirth).

Samsara developed into a foundational theory of the nature of existence, shared by all Indian religions. Rebirth as a human being, states John Bowker, was then presented as a "rare opportunity to break the sequence of rebirth, thus attaining Moksha, release". Each Indian spiritual tradition developed its own assumptions and paths (marga or yoga) for this spiritual release, with some developing the ideas of Jivanmukti (liberation and freedom in this life),Klaus Klostermaier, Mokṣa and Critical Theory, Philosophy East and West, Vol. 35, No. 1 (Jan., 1985), pages 61-71Norman E. Thomas (April 1988), Liberation for Life: A Hindu Liberation Philosophy, Missiology, Volume 16, Number 2, pp 149-160Gerhard Oberhammer (1994), La Délivrance dès cette vie: Jivanmukti, Collège de France, Publications de l'Institut de Civilisation Indienne.

Ashok Mehta (1947 – 15 August 2012) was a noted national film award-winning Indian film cinematographer, known for films such as Bandit Queen (1994), 36 Chowringhee Lane (1981) and Utsav (1984). He won the National Film Award for Best Cinematography twice, 36 Chowringhee Lane (1981) and Moksha (2000), the latter he also directed. He worked both with directors of mainstream Bollywood, like Subhash Ghai (Ram Lakhan (1989), Saudagar (1991)) and Rajiv Rai (Gupt (1997)), Mukul Anand (Trimurti (1995)), as well as parallel cinema directors, like Shyam Benegal (Trikaal (1985), Mandi (1983)), Aparna Sen (36 Chowringhee Lane (1981), Paroma (1984)). He also worked on films, including Shekhar Kapoor's Bandit Queen (1994), Girish Karnad's Utsav (1984), Gulzar's Ijaazat (1987) and MF Hussain's Gaja Gamini (2000).

Ritual preparations for the Rasken Ozks, the Mordvin national worship ceremony. The Mordvin native religion, also called Erzyan native religion, or Mordvin-Erzyan Neopaganism, is the modern revival of the ethnic religion of the Mordvins (Erzya and Moksha), peoples of Volga Finnic ethnic stock dwelling in their republic of Mordovia within Russia, or in bordering lands of Russia. The name of the originating god according to the Mordvin tradition is Ineshkipaz. The Mordvins were almost fully Christianised since the times of Kievan Rus', although Pagan customs were preserved in the folklore and few villages preserved utterly the native faith at least until further missionary activities of the Russian Orthodox Church in the 17th century and in the early 20th century.

This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss... Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.

Odissi is learnt and performed as a composite of basic dance motif called the Bhangas (symmetric body bends, stance). It involves lower (footwork), mid (torso) and upper (hand and head) as three sources of perfecting expression and audience engagement with geometric symmetry and rhythmic musical resonance. An Odissi performance repertoire includes invocation, nritta (pure dance), nritya (expressive dance), natya (dance drama) and moksha (dance climax connoting freedom of the soul and spiritual release). Traditional Odissi exists in two major styles, the first perfected by women and focussed on solemn, spiritual temple dance (maharis); the second perfected by boys dressed as girls (gotipuas) which diversified to include athletic and acrobatic moves, and were performed from festive occasions in temples to general folksy entertainment.

Close up of Poetic Kannada inscription composed by Janna on a Hero stone at the Amrutesvara Temple, Amruthapura, Chikkamagaluru district, Karnataka state, India Yashodhara Charite, an epic written in the kandapadya metre is a unique set of stories in 310 verses dealing with perverted sex and violence and contains cautionary morals on the issue of extreme desires.Nagaraj in Pollock (2003), p. 377 Inspired by the Sanskrit writing of the same name by Vadiraja, the Janna transcreates stories of king Yashodhara and his mother and their passing from one life to the next without attaining moksha (liberation from cycle of death and rebirth). In one of the stories, the king intends to perform a ritual sacrifice of two young boys to a local deity, Mariamma.

The main message is contained in its 15 verses, to which a sixteenth verse is appended, exactly like the way the yantra is designed wherein the sixteenth syllable is appended to its core fifteen elements. Thus the architectural elements of the Upanishad mirror the architecture of the Srividya mantra. The Srividya presented in the Tripura Upanishad, has been described by the medieval Tantra scholar Bhaskararaya to one of realizing that "Devi within each human being is a means to know and attain one's own real nature", that personal liberation and freedom (moksha) is a "process of reintegration", a journey of knowing one's inner roots and returning to it. It is a path to become one with Ultimate Reality, the Brahman.

Cutler states the Bhagavata is among the most important texts on bhakti, presenting a fully developed teaching that originated with the Bhagavad Gita. Bryant states that while classical yoga attempts to shut down the mind and senses, Bhakti Yoga in the Bhagavata teaches that the mind is transformed by filling it with thoughts of Krishna. Matchett states that in addition to various didactic philosophical passages the Bhagavata also describes one of the activities that can lead to liberation (moksha) as listening to, reflecting on the stories of, and sharing devotion for Krishna with others. Bhakti is depicted in the Purana, adds Matchett, as both an overpowering emotion as well as a way of life that is rational and deliberately cultivated.

As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism"; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, Philosophy Now; [e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65–74 The ignorance or misperception (avijjā) that anything is permanent or that there is self in any being is considered a wrong understanding in Buddhism, and the primary source of clinging and suffering (dukkha)., Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality.

The text is composed in poetic verse style. The chapter 1, the longest, includes a discussion of the role of yoga in achieving moksha, that is liberation while living (Jivanmukta), and contrasts it to Videhamukti (liberation in afterlife). The first chapter asserts Om to be Mula-Mantra (root mantra), and describes it to be part masculine Shiva and part feminine Shakti.Ellen Goldberg (2002), The Lord Who Is Half Woman: Ardhanarisvara in Indian and Feminist Perspective, State University of New York Press, , pages 86–87 It asserts that anger, greed and such psychological states to be defects that ultimately lead to sorrow, that the pure being is one who is beyond these, a state that can only be achieved through simultaneous pursuit of knowledge and yoga.

The highlight of the second day of the event is a light music show, aimed at integrating youth of different ethnic backgrounds through multi-lingual music. Rock show in progress Anuratha Sriram, Malgudi Subha, Srinivasan, Unni Krishnan, Naresh Iyer, Anirudh Ravichander, Sid Sriram, Hiphop Tamizha, Shakthisree Gopalan and Gana Bala are among the many artists who have performed to packed audiences at the event. The third and final day ends with a rock concert with the headlining act being among India's leading bands. Parikrama, Orange Street, Pentagram,The Hindu, Metro Plus Chennai Moksha, The Killer Tomatoes, Acquired Funk Syndrome, Them Clones, Thermal and a Quarter and Avial, are among the various acts that have graced the stage over the decades.

"Shastra" commonly refers to a treatise or text on a specific field of knowledge. In early Vedic literature, the word referred to any precept, rule, teaching, ritual instruction or direction. In late and post Vedic literature of Hinduism, Shastra referred to any treatise, book or instrument of teaching, any manual or compendium on any subject in any field of knowledge, including religious. It is often a suffix, added to the subject of the treatise, such as # Yoga-Shastra, # Nyaya-Shastra, # Dharma-Shastra, # Koka- or Kama-Shastra,Alex Comfort and Charles Fowkes (1993), The Illustrated Koka Shastra: Medieval Indian Writings on Love Based on the Kama Sutra, Simon & Schuster, # Moksha-Shastra, # Artha-Shastra, # Alamkara-Shastra (rhetoric), # Kavya-Shastra (poetics), # Sangita-Shastra (music), # Natya-Shastra (theatre & dance) and others.

Gajendra Moksha print Gajendra, in his previous life, was Indradyumna, a great king who was devoted to Vishnu. One day, Agastya, a great rishi (sage) came to visit the king, but Indradyumna remained seated, refusing to rise up to receive the sage with due respect. Agastya was irate and noticed that the mighty king, despite the greatness of his good deeds, still had traces of Ahamkara, or egoism, and he revealed to the king that, in his next birth, he would be born as an elephant and in that form he would learn the hard way that the self must be renounced and surrendered to the Lord. The crocodile in its previous birth had been a Gandharva king called Huhu.

In contrast to Advaita, which describes knowing one's own soul as identical with Brahman as the path to nirvana, in its soteriological themes Buddhism has defined nirvana as the state of a person who knows that he or she has "no self, no soul".David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65–74 The Upanishadic inquiry fails to find an empirical correlate of the assumed Atman, but nevertheless assumes its existence, and Advaitins "reify consciousness as an eternal self." In contrast, the Buddhist inquiry "is satisfied with the empirical investigation which shows that no such Atman exists because there is no evidence." states Jayatilleke.

The text written in Sanskrit, begins with an invocation: The first verse of Tattvārthsūtra, "" summarizes the Jaina path to liberation. It means that the Ratnatraya (three jewels: right view, right knowledge and right conduct) collectively constitutes the path to liberation or moksha. Its ten chapters are: #Faith and Knowledge #The Category of the Living #The Lower World and the Middle World #The Celestial Beings #The Category of the Non-Living #Influx of Karma #The Five Vows #Bondage of Karma #Stoppage and Shedding of Karma #Liberation Chart showing Samyak Darsana as per Tattvarthasutra The first chapter deals with the process of cognition and details about different types of knowledge. The next three chapters deal with the Jīva (soul), lower worlds, naraka, and celestial abodes, devas.

Permanent heaven or bliss is "moksha". The Holy Trinity of Christianity, consisting of the Father, Son, and Holy Spirit, is sometimes seen as roughly analogous to the Trimurti of Hinduism, whose members -- Brahma, Vishnu, and Shiva—are seen as the three principal manifestations of Brahman, or Godhead. The specific formulation of this trinitarian relationship is not identical between the two religions; for example, in Hinduism there is a Parabrahma, or an ultimate creator who created the Trimurti, for which there exists no parallel in Christianity. Some consider Brahma to be more similar to the demiurge of Christian gnosticism, in that he (at least initially) wrongly thought himself as the "Creator" and also as the highest or even the only god.

The Upanishad, in verses 6.14 through 6.20 discusses Deva (God), interchangeably with Brahman-Atman, and its importance in achieving moksha (liberation, freedom). The text asserts that Deva is the light of everything, and He is the "one swan" of the universe. It is He who is self- made, the supreme spirit, the quality in everything, the consciousness of conscious, the master of primeval matter and of the spirit (individual soul), the cause of transmigration of the soul, and it is his knowledge that leads to deliverance and release from all sorrow, misery, bondage and fear. It is impossible to end sorrow, confusion and consequences of evil, without knowing this joyful, blissful Deva, asserts the sixth chapter of the Shvetashvatara Upanishad.

Mokshada Ekadashi is a Hindu holy day, which falls on the 11th lunar day (ekadashi) of the fortnight of the waxing moon in the Hindu month of Margashirsha (Agrahayana), corresponding to November–December. Hindus, particularly Vaishnavas observe a 24-hour fast in honour of the god Krishna, an avatar of Vishnu. As the name itself indicates, Mokshada Ekadashi is a highly auspicious day dedicated to worship of Lord Vishnu - Shri Hari to get rid of all your sins and to achieve moksha or liberation after death. The ekadashi is celebrated on the same day as Gita Jayanti, the day when Krishna gave the holy sermon of the Bhagavad Gita to the Pandava prince Arjuna, as described in the Hindu epic Mahabharata.

The Guru is an ancient and central figure in the traditions of Hinduism. The ultimate liberation, contentment, freedom in the form of moksha and inner perfection is considered achievable in the Hindu belief by two means: with the help of guru, and with evolution through the process of karma including rebirth in some schools of Hindu philosophy. At an individual level in Hinduism, the Guru is many things, including being a teacher of skills, a counselor, one who helps in the birth of mind and realization of one's soul, who instils values and experiential knowledge, an exemplar, an inspiration and who helps guide a student's (śiṣya) spiritual development. At a social and religious level, the Guru helps continue the religion and Hindu way of life.

One of the key differences between the Tantric and non- Tantric traditions – whether it be orthodox Buddhism, Hinduism or Jainism – is their assumptions about the need for monastic or ascetic life. Non-Tantrika, or orthodox traditions in all three major ancient Indian religions, hold that the worldly life of a householder is one driven by desires and greeds which are a serious impediment to spiritual liberation (moksha, nirvana, kaivalya). These orthodox traditions teach renunciation of householder life, a mendicant's life of simplicity and leaving all attachments to become a monk or nun. In contrast, the Tantrika traditions hold, states Robert Brown, that "both enlightenment and worldly success" are achievable, and that "this world need not be shunned to achieve enlightenment".

The Joga Pradīpikā covers a broad range of topics on yoga, including the nature of the yogic subtle body, preliminary purifications, yogic seals (mudrās), asanas, prānāyāma (breath-control), mantras, meditation, liberation (moksha), and samādhi. One of the purifications in the text is the mulashishnasodhana, "the cleansing of the anus and the penis", which calls for water to be drawn into the anus and squirted out through the penis, which James Mallinson and Mark Singleton gloss as "a feat which is, of course, anatomically impossible." Prānāyāma is stated to result in liberation, on its own, though some of its breath-control techniques also use mantras. The Joga Pradīpikā however asks the yogi to stay on as a physical body to serve the Lord, rather than choosing liberation.

The most significant is the belief that the tirtha (pilgrimage) to the Kumbh Mela sites and then bathing in these holy rivers has a salvific value, moksha – a means to liberation from the cycle of rebirths (samsara). The pilgrimage is also recommended in Hindu texts to those who have made mistakes or sinned, repent their errors and as a means of prāyaścitta (atonement, penance) for these mistakes. Pilgrimage and bathing in holy rivers with a motivation to do penance and as a means to self-purify has Vedic precedents and is discussed in the early dharma literature of Hinduism. Its epics such as the Mahabharata describe Yudhisthira in a state full of sorrow and despair after participating in the violence of the great war that killed many.

Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, , pages 197-199 The Advaita Vedanta scholars state that this implicitly mentions the Sannyasa, whose goal is to get "knowledge, realization and thus firmly grounded in Brahman". Other scholars point to the structure of the verse and its explicit "three branches" declaration. In other words, the fourth state of Brahmasamstha among men must have been known by the time this Chandogya verse was composed, but it is not certain whether a formal stage of Sannyasa life existed as a dharmic asrama at that time. Beyond chronological concerns, the verse has provided a foundation for Vedanta school's emphasis on ethics, education, simple living, social responsibility, and the ultimate goal of life as moksha through Brahman- knowledge.

Even though the word shijie (尸解) was in use during the 1st century CE, before Buddhism had any influence in China, the meaning was probably later influenced by jiětuō (解脫)—the Chinese Buddhist translation of moksha (liberation, emancipation, release) (Pas 1998: 58). Cross-borrowings between Buddhism and Daoism were so pervasive that many narratives about Buddhist monks include supposedly distinctive Daoist practices such as shijie (liberation from the corpse) and bigu (grain avoidance) (Campany 1996: 329, 2009: 59). For instance, the 648 Book of Jin records that the Buddhist monk Shan Daokai (單衜開), a contemporary of the Central Asian missionary Fotudeng (c. 232–348 CE), "achieved a cicada-like metamorphosis by ingesting pills" (Needham et al.

Swaminarayan Akshardham in Gandhinagar, Gujarat, India is a large Hindu temple complex inspired by Yogiji Maharaj (1892-1971) the fourth spiritual successor of Swaminarayan, and created by Pramukh Swami Maharaj (1921-2016), the fifth spiritual successor of Swaminarayan according to the BAPS denomination of Swaminarayan Hinduism. Located in the capital of Gujarat, the complex was built over 13 years and is a tribute to Swaminarayan and his life and teachings. At the center of the 23-acre complex is the Akshardham mandir, which is built from 6,000 metric tons of pink sandstone from Rajasthan. The complex's name refers to the divine abode of Swaminarayan in the BAPS philosophy; followers of Swaminarayan believe that the jiva or soul goes to Akshardham after attaining moksha, or liberation.

The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Odisha. So we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain culture), an assimilation of which leads to Moksha (salvation) or the ultimate bliss... Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha.

Farnaby begins to establish a strong bond with Susila, who directs Farnaby to re-explore his own troubled past, including the death of his wife, Molly, on the night he confessed to cheating on her and his whole hateful childhood; Susila guides him through his painful memories. In the meantime, Susila's mother-in-law and Dr. Robert's wife, Lakshmi, is now also dying, due to cancer. One night, when the Rani urgently sends a letter to Farnaby to meet with her, he decides to finally take a stand against the exploitation of the island by Aldehyde and Dipa, and so he ignores her letter, instead going to visit the quickly-fading Lakshmi who, surrounded by her family, finally dies. Susila then invites Farnaby to try the moksha- medicine at last.

The oldest known population of the Tambov region, the Mordovians-Moksha, formed as a nation of local ethnic groups from the 6th century BC. The first Russian settlers arrived in the pre-Mongol period, but the final settlement occurred in the 17th century. To protect the southern borders of Russia from the raids of the Tatars and the further development of the Black Soil region, the Russian government built the walled cities of Kozlov (1635) and Tambov (1636). The cities protected the main path of nomad raids on Russian land and paved the way for a quick settlement of the region. Kozlovsky Uyezd originally existed in the Tambov area. In the course of the administrative reforms of Peter the Great in 1708 and 1719, it became part of Azov Governorate.

Research has also found that Parijata yoga can also act as Parivraja Yoga sometimes. Four planets conjoining in the 10th house from the lagna or four planets aspecting the 10th house or if the lord of the lagna and the lord of the 10th join with any three planets anywhere, give sanyasa but if Saturn joins, there will be no sanyasa. And, in case the Moon and Jupiter join Mercury and Mars in the 10th or in Pisces sign, then Moksha becomes assured. If more than one planet is powerful out of four there will be no sanyasa yoga, when two planets are powerful then one takes sanyasa of the kind indicated by the more powerful one only to discard it to take up sanyasa of the kind indicated by the less powerful.

The school founded by Kanada explains the creation and existence of the universe by proposing an atomistic theory, applying logic and realism, and is one of the earliest known systematic realist ontology in human history. Kanada suggested that everything can be subdivided, but this subdivision cannot go on forever, and there must be smallest entities (parmanu) that cannot be divided, that are eternal, that aggregate in different ways to yield complex substances and bodies with unique identity, a process that involves heat, and this is the basis for all material existence. He used these ideas with the concept of Atman (soul, Self) to develop a non-theistic means to moksha. If viewed from the prism of physics, his ideas imply a clear role for the observer as independent of the system being studied.

As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called "Hari" and "Vāsudeva" in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and happiness – a cyclic theme that appears in many legends.Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, , pages 3-19 The Bhagavata Purana is a revered text in Vaishnavism, a Hindu tradition that reveres Vishnu.Constance Jones and James Ryan (2007), Encyclopedia of Hinduism, Infobase, , page 474 The text presents a form of religion (dharma) that competes with that of the Vedas, wherein bhakti ultimately leads to self- knowledge, salvation (moksha) and bliss.

The story begins with Dracula at a vampire summit. His son Xarus plans to overthrow him due to his "bad leadership". Xarus had met with the leaders of each vampire clan and makes a deal that unites the Claw Sect (a clan of vampire warriors), the Charniputra Sect (a clan of gargoyle- like vampires), the Mystikos Sect (a clan of business vampires), the Nosferatu Sect (who are similar to Count Orlok), the Krieger Sect (a clan of Western vampires), the Atlantean Sect (a race/clan of aquatic vampires that resemble the Gill-man from the film Creature from the Black Lagoon), the Moksha Sect (a clan of vampire seers) and the Siren Sect (a clan of vampire seductresses). Xarus and his allies stake Dracula, enabling Xarus to assume leadership over the vampires.

F. Staal and D.M. Knipe both state that the creation, numbers, and configuration or layering of bricks - real and symbolic - had numerous rules, with Staal adding that 'Vedic geometry developed from the construction of these and other complex altar shapes'. The use of bricks to build fire-altars for oblations to achieve liberation (moksha) is also mentioned by Yama to Nachiketa in the Katha Upanishad (1.15). Aiyangar also quotes from the Taittiriya Aranyaka, where 'the Tortoise Kurma is, in this story also, the maker of the universe': Prajapati (i.e. Brahma). In the Taittirtya Aranyaka, the Vātaraśanāḥ Rishis (or Munis, mentioned in RigVeda 10.136 where Shiva also drank poison) are generated by Prajapati who then encounters a tortoise (Kurma) that existed even before he, the creator of the universe, came into being.

Individuals have had a choice to enter, leave or change their god(s), spiritual convictions, accept or discard any rituals and practices, and pursue spiritual knowledge and liberation (moksha) in different ways.Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, However, various schools of Hinduism do have some core common beliefs, such as the belief that all living beings have Atman (soul), a belief in karma theory, spirituality, ahimsa (non- violence) as the greatest dharma or virtue, and others. Religious conversion to Hinduism has a long history outside India. Merchants and traders of India, particularly from Indian peninsula, carried their religious ideas, which led to religious conversions to Hinduism in Indonesia, Vietnam, Cambodia and Burma.

Nepal's former Army Chief had donated the Umbrella on top of the goddess' head. Out of the four hands, the top left hand holds a Kharga or a Scimitar, the bottom left holds a severed head of the Asura King Shumbha, while the top right hand she shows the Abhay Mudra, and the bottom right hands she shows the Varada Mudra. Whilst the Scimitar signifies Divine Knowledge, the severed head of the Asura signifies the human Ego which has to be slain by the Divine Knowledge to attain Moksha or one's goal in life. The Abhay Mudra signifies that the Goddess is always there with her devotees, protecting them from harm, while the Varada Mudra shows the benevolence and the soft-heartedness of the Devi, showering her devotees with divine and material blessings.

The temple is a place for Tirtha—pilgrimage. All the cosmic elements that create and celebrate life in Hindu pantheon, are present in a Hindu temple—from fire to water, from images of nature to deities, from the feminine to the masculine, from kama to artha, from the fleeting sounds and incense smells to Purusha—the eternal nothingness yet universality—is part of a Hindu temple architecture.Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, The form and meanings of architectural elements in a Hindu temple are designed to function as the place where it is the link between man and the divine, to help his progress to spiritual knowledge and truth, his liberation it calls moksha. The architectural principles of Hindu temples in India are described in Shilpa Shastras and Vastu Sastras.

The Natyashastra and other ancient Hindu texts such as the Yajnavalkya Smriti assert that arts and music are spiritual, with the power to guide one to moksha, through empowering the concentration of mind for the liberation of the Self (soul, Atman). These arts are offered as alternate paths (marga or yoga), in strength similar to the knowledge of the Srutis (Vedas and Upanishads). Various medieval scholars, such as the 12th- century Mitaksara and Apararka, cite Natyashastra and Bharata in linking arts to spirituality, while the text itself asserts that beautiful songs are sacred and performance arts are holy. The goal of performance arts, states Natyashastra is ultimately to let the spectator experience his own consciousness, then evaluate and feel the spiritual values innate in him, and rise to a higher level of consciousness.

The Upanishad reflects an integration and a harmony of Vedic doctrines with those of Vaishnava doctrines. The text is titled after Vedic sage Mudgala, who is credited to be the author of Rigvedic hymn 10.102, where his wife wins a metaphorical competitive race against others, despite the handicaps placed against her, because she and Mudgala held on to truth and reality during the competition, while others behaved falsely. The Vedic sage Mudgala is celebrated in the Hindu epic Mahabharata as the one who refused to go to heaven with a celestial messenger, because he prefers his meditative monk life and his human life in the state of moksha. The discussions on virtues and ethics for a happy, content life found in the Mahabharata reappear in the text of the Mudgala Upanishad.

By following the Noble Eightfold Path, to moksha, liberation, restraining oneself, cultivating discipline, and practicing mindfulness and meditation, one starts to disengage from craving and clinging to impermanent states and things, and rebirth and dissatisfaction will be ended. The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas. The Theravada tradition regards insight into the four truths as liberating in itself. The well-known eightfold path consists of the understanding that this world is fleeting and unsatisfying, and how craving keeps us tied to this fleeting world; a friendly and compassionate attitude to others; a correct way of behaving; mind-control, which means not feeding on negative thoughts, and nurturing positive thoughts; constant awareness of the feelings and responses which arise; and the practice of dhyana, meditation.

A jivan mukta or muktaThe Vivekacūḍāmaṇi of Śaṅkarācārya Bhagavatpāda: An Introduction and Translation edited by John Grimes "A mukta is a mukta, with or without a body.110 It may be said that a knower of the Self with a body is a Jivan Mukta and when that person sheds the body, he attains Videhamukti. But this difference exists only for the onlooker, not the mukta." is someone who, in the Advaita Vedanta philosophy of Hinduism, has gained and assimilated infinite and divine knowledge and power and gained complete self-knowledge and self-realisation and attained kaivalya or moksha (enlightenment and liberation ), thus is liberated with an inner sense of freedom while living and not yet died.Gavin Flood (1998), An Introduction to Hinduism, Cambridge University Press, , page 92-93Klaus Klostermaier, Mokṣa and Critical Theory, Philosophy East and West, Vol.

While the early Nyaya scholars published little to no analysis on whether supernatural power or God exists, they did apply their insights into reason and reliable means to knowledge to the questions of nature of existence, spirituality, happiness and moksha. Later Nyaya scholars, such as Udayana, examined various arguments on theism and attempted to prove existence of God. Other Nyaya scholars offered arguments to disprove the existence of God.G Jha (1919), Original atheism of the Nyaya, in Indian Thought - Proceedings and Transactions of the First Oriental Congress, Vol ii, pages 281-285Dale Riepe (1979), Indian Philosophy Since Independence, Volume 1, BR Grüner Netherlands, , page 38 The most important contribution made by the Nyaya school to Hindu thought has been its treatises on epistemology and system of logic that, subsequently, has been adopted by the majority of the other Indian schools.

Contrary to these philosophies, most Palanese islanders engage in peaceful living, intellectual pursuits, and deep spiritualism that avoids superstition. The kingdom has no military and its inhabitants have cultivated a nearly utopian society by blending the most applicable elements from western science and eastern Mahayana Buddhism, also adopting a multiple-parents child-rearing strategy of mutual adoption clubs (MACs), as well as a bilingual culture of English and Palanese. Palanese citizens strive to live always in the moment, to directly confront suffering and death, to meditate often, to engage shamelessly in coitus reservatus called maithuna, and to use moksha-medicine--a local psychedelic drug or entheogen--to help achieve these other goals. The Rani, however, who comes to visit Farnaby and is theatrical, larger-than-life, and more traditionally religious, is disgusted by these mainstream Palanese values and wishes to reform the country.

According to Monier-Williams, Saṃsāra is rooted in the term Saṃsṛ (संसृ), which means "to go round, revolve, pass through a succession of states, to go towards or obtain, moving in a circuit". A conceptual form from this root appears in ancient texts as Saṃsaraṇa, which means "going around through a succession of states, birth, rebirth of living beings and the world", without obstruction. The term shortens to Saṃsāra, referring to the same concept, as a "passage through successive states of mundane existence", a transmigration, metempsychosis, a circuit of living where one repeats previous states, from one body to another, a worldly life of constant change, that is rebirth, growth, decay and redeath. The concept is then contrasted with the concept of moksha, also known as mukti, nirvana, nibbana or kaivalya, which refers to liberation from this cycle of aimless wandering.

The Surya Upanishad opens stating that its objective is to explain and state the Atharvaveda mantra for the Sun. Brahma is the source of the Surya mantra, asserts the text, its poetic meter is Gayatri, its god is Aditya (sun), it is Hamsas so’ham – literally, "I am he" – with Agni (fire), and Narayana (Vishnu) is the Bija (seed) of this mantra. This mantra aims to remind and help win the reciter of the four worthy human goals – Dharma (ethics, duties to self and others, righteousness), Artha (prosperity, wealth, means of life), Kama (pleasure, emotions, love) and Moksha (liberation, freedom, spiritual values). The Surya, asserts the text, is same as Narayana, and he sits in a golden chariot pulled by seven horses, driving the wheel of time, bringing the promise of prosperity and the refuge from darkness.

It includes a discussion of the four states of consciousness, similar to those found in Mandukya Upanishad of Hinduism and in early Buddhist texts. The text, states Krishnan, defines the highest reality Brahman as Satyajnananandam, or "Truth, Knowledge and Bliss", compared to competing Hindu ideas of Brahman as Satcitananda or "Truth, Consciousness and Bliss". The text notably reaches the same non-dualism conclusions in chapter 4, as in other Hindu classics, that liberation (moksha) is the state where the individual realizes, "I am indeed the Brahman, the eternal, undying Self that is within me and also within all beings; there is nothing else apart from Brahman". The Upanishad, states Radhakrishnan, describes the state of inner insight as when the sense of duality has vanished, when the transcendent Brahman is sensed within oneself and as well established in everyone, everything.

Mordovian woman, 1781 Around 800 AD two major empires emerged in the neighborhood: Kievan Rus in present-day Ukraine and Russia adopted Eastern Orthodox Christianity, the Bolgar kingdom located at the confluence of Kama and Volga rivers adopted Islam, and some Moksha areas became tributaries to the latter until the 12th century. Following the foundation of Nizhny Novgorod by Kievan Rus in 1221, the Mordvin territory increasingly fell under Russian domination, pushing the Mordvin populations southwards and eastwards beyond the Urals, and reducing their cohesion. The Russian advance was halted by the Mongol Empire, and the Mordvins became subjects to Golden Horde until the beginning of 16th century. Christianization of the Mordvin peoples took place during the 16th to 18th centuries, and most Mordvins today adhere to the Russian Orthodox Church all carrying Russian Orthodox names.

The brahmacharya (bachelor student) stage of life – from childhood up to twenty-five years of age – was focused on education and included the practice of celibacy.RK Sharma (1999), Indian Society, Institutions and Change, , page 28 In this context, it connotes chastity during the student stage of life for the purposes of learning from a guru (teacher), and during later stages of life for the purposes of attaining spiritual liberation (Sanskrit: moksha).Georg Feuerstein, The Encyclopedia of Yoga and Tantra, Shambhala Publications, , 2011, pg 76, Quote – "Brahmacharya essentially stands for the ideal of chastity"W.J. Johnson (2009), "The chaste and celibate state of a student of the Veda", Oxford Dictionary of Hinduism, Oxford University Press, , pg 62 In the Hindu, Jain, and Buddhist monastic traditions, brahmacharya implies, among other things, the mandatory renunciation of sex and marriage.

At the core of all human beings and living creatures, assert the Hindu traditions, there is "eternal, innermost essential and absolute something called a soul, self that is atman." Within the diverse schools of Hinduism, there are differences of perspective on whether souls are distinct, whether Supreme Soul or God exists, whether the nature of Atman is dual or non-dual, and how to reach moksha. However, despite their internal differences, one shared foundational premise of Hinduism is that "soul, self exists", and that there is bliss in seeking this self, knowing self, and self-realization.Sengaku Mayeda (2000), Sankara and Buddhism, in New Perspectives on Advaita Vedānta (Editors: Richard V. De Smet, Bradley J. Malkovsky), Brill Academic, , pages 18-29 Both Buddhism and Hinduism distinguish ego-related "I am, this is mine", from their respective abstract doctrines of "Anatta" and "Atman".

Avadhūta (IAST ') is a Sanskrit term from the root 'to shake' (see V. S. Apte and Monier-Williams) that, among its many uses, in some Indian religions indicates a type of mystic or saint who is beyond egoic-consciousness, duality and common worldly concerns and acts without consideration for standard social etiquette. Avadhuta is a Jivanmukta who gives his insight to others and teach them about his realisation of the true nature of the ultimate reality (Brahman) and self (Atman) and takes the role of a guru to show the path of moksha to others.Roaming: Webster's Quotations, Facts and Phrases (accessed: Sunday May 9, 2010) Some Avadhuta also achieve the title of Paramahamsa. Similar figures (colloquially called 'mad/crazy monks') are also known in Buddhist traditions, such as the medieval Zen monk Ikkyū, and the 20th century Tibetan tulku Chögyam Trungpa Rinpoche.

Advaita Vedānta (; , IAST: ', literally, "non-duality") is a school of Hindu philosophy, and is a classic system of spiritual realization in Indian tradition. The term Advaita refers to the idea that Brahman alone is ultimately real, the phenomenal transient world is an illusory appearance (maya) of Brahman, and the true self, atman, is not different from Brahman. Originally known as Puruṣavāda and as māyāvāda, the followers of this school are known as Advaita Vedantins, or just Advaitins, regarding the phenomenal world as mere illusory appearance of plurality, experienced through the sense- impressions by ignorance (avidya), an illusion superimposed (adhyāsa) on the sole reality of Brahman.Swami Vireshwarananda (1936), Adhyasa or Superimposition They seek moksha (liberation) through recognizing this illusoriness of the phenomenal world and acquiring vidyā (knowledge) of one's true identity as Atman, and the identity of Atman and Brahman.

Vedic philosophy holds that the supreme goal in life is to attain the blissful state of Brahman through moksha, being the process of liberation of the suffering soul from the cycle of reincarnation. Although eighteen points of difference between the two Iyengar sects are generally recognised, being referred to as the ashtadasa bhedas, most of these are minor. Abraham Eraly describes a principal difference, being Coward considers this to be the difference between the two schools of thought, and Carman says that "... both [sects] accord primacy to divine grace, but one group feels it necessary to insist that there is no human contributions at all to the attainment of salvation." These variations in interpretation of the nature of prapatti - loosely, "self-surrender to god" - are called marjara nyaya and markata nyaya, referring to the young of cats and monkeys.

Nagapattinam to Suvarnadwipa: reflections on Chola naval expeditions to Southeast Asia (2009), Hermann Kulke, K. Kesavapany, Vijay Sakhuja, Institute of Southeast Asian Studies, p. 240 Shiva-related themes depicted in Quanzhou temple include the story of Gajaranya Kshetra - an elephant worshipping a Shiva linga, the story of Saivite saint Thirumular depicted through a cow anointing a linga and two Hindu wrestler story from Indian region now called as Andhra Pradesh. In addition to Shiva, Vishnu sculpture has been discovered in Nanjiaochang area. Two pillars on the Kaiyuan temple have seven images dedicated to Vishnu - one with Garuda, one in the man-lion Narasimha avatar, one depicting the legend of Gajendra Moksha, one with Lakshmi, one as Krishna stealing milkmaids clothing to tease them, one depicting the story of Vishnu as Krishna subduing serpent Kaliya, and another of Krishna in Mahabharata.

Modern yoga spread across America and Europe, and then the rest of the world. The number of asanas used in yoga as exercise has increased rapidly from a nominal 84 in 1830, as illustrated in Joga Pradipika, to some 200 in Light on Yoga and over 900 performed by Dharma Mittra by 1984. At the same time, the goals of Haṭha yoga, namely spiritual liberation (moksha) through the raising of kundalini energy, were largely replaced by the goals of fitness and relaxation, while many of Haṭha yoga's components like the shatkarmas (purifications), mudras (seals or gestures including the bandhas, locks to restrain the prana or vital principle), and pranayama were much reduced or removed entirely. The term "hatha yoga" is also in use with a different meaning, a gentle unbranded yoga practice, independent of the major schools, sometimes mainly for women.

The king sent his 60,000 sons to find it, and they found it next to Kapil Muni's ashram, where Indra had hidden it. Mistaking Kapil Muni for the thief, the sons accused Kapil Muni, who in his wrath at the false accusation burned the sons to ash and sent their souls to Hell. Later having compassion for the King Sagar's sons, Kapil Muni acceded to the prayers of King Sagar's descendants, agreeing to the restoration of the sons, if Parvati in the form of the river goddess Ganga would descend to Earth to perform the Last Ritual (Hindus also called as"Tarpan") of mixing the ashes with holy water (niravapanjali). Through deep meditation, King Bhagiratha induced Shiva to order Ganga down from heaven and the 60,000 sons were freed (moksha) and ascended to Heaven, but the river Ganges stayed on the Earth.

Sati or suttee is a funeral custom where a widow immolates herself on her husband's pyre or takes her own life in another fashion shortly after her husband's death.Feminist Spaces: Gender and Geography in a Global Context, Routledge, Ann M. Oberhauser, Jennifer L. Fluri, Risa Whitson, Sharlene MollettSophie Gilmartin (1997), The Sati, the Bride, and the Widow: Sacrificial Woman in the Nineteenth Century], Victorian Literature and Culture, Cambridge University Press, Vol. 25, No. 1, page 141, Quote: "Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre..."Arvind Sharma (2001), Sati: Historical and Phenomenological Essays, Motilal Banarsidass, , pages 19–21On attested Rajput practice of sati during wars, see, for example The practice continued to occur scantily in India in the 1980s, although it is officially banned. Swami Vivekananda reached both Moksha and suicide during meditation.

The second khanda of Kena Upanishad starts with prose paragraph 9 that inserts a theistic theme, asserting that the worshipping of Brahman, described in the first khanda, is deception because that is phenomenal form of Brahman, one among gods. Verses 10 to 13, return to the poetic form, and the theme of what knowing Brahman is and what knowing Brahman is not.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 210-211 Verses 12 and 13 of Kena describe the state of self-realization (moksha), stating that those who are self-awakened gain inner strength, see the Spiritual Oneness in every being, and attain immortality.Robert Hume, Kena Upanishad, Thirteen Principle Upanishads, Oxford University Press, page 337Max Muller, Talavakara Upanishad, The Sacred Books of the East, Volume 1, Oxford University Press, pages 148-149 Charles Johnston refers to the state as the "Spiritual Man".

The glossary in Sarvasara Upanishad in collections where it attached to Atharvaveda, covers the following twenty three words: Bandha (bondage), Moksha (liberation), Avidya (incorrect knowledge), Vidya (correct knowledge), Jagrat (waking consciousness), Swapna (dream sleep consciousness), Sushupti (dreamless deep sleep consciousness), Turiyam (fourth stage of consciousness), Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya, Kartar, Jiva, Kshetrajna, Saksin, Kutastha, Antaryamin, Pratyagatman, Paramatman, Atman and Maya. The glossary in manuscript versions, found in different parts of India, where the text is attached to Krishna Yajurveda include a more extensive discussion of the following concepts in the last two questions: Brahman (ultimate reality), Satya (truth), Jnana (wisdom), Ananta (eternal), Ananda (bliss), Mithya (illusion) and Maya (not Atman). The first 21 of 23 questions in both versions cover the same topics. Brahman, in the Sarvasara text, is Absolute Consciousness, without a second, a Be-ness, nondual, pure, the noumenal, the true and the unchanging.

Erzya women of Penza Oblast dressed in traditional costumes The 1911 Britannica noted that the Mordvins, although they had largely abandoned their language, had "maintained a good deal of their old national dress, especially the women, whose profusely embroidered skirts, original hair-dress large ear-rings which sometimes are merely hare-tails, and numerous necklaces covering all the chest and consisting of all possible ornaments, easily distinguish them from Russian women." Britannica described the Mordvins as having mostly dark hair and blue eyes, with a rather small and narrow build. The Moksha were described as having a darker skin and darker eyes than the Erzya, while the Qaratays were described as "mixed with Tatars". Latham described the Mordvins as taller than the Mari, with thin beards, flat faces and brown or red hair, red hair being more frequent among the Ersad than the Mokshad.

Later Indian literature debates whether the benefit of renunciation can be achieved (moksha, or liberation) without asceticism in the earlier stages of one's life. For example, Bhagavad Gita, Vidyaranya's Jivanmukti Viveka, and others believed that various alternate forms of yoga and the importance of yogic discipline could serve as paths to spirituality, and ultimately moksha.Andrew O. Fort and Patricia Y. Mumme (1996), Living Liberation in Hindu Thought, State University of New York Press, , pages 8-12Gavin Flood (2005), The Ascetic Self: Subjectivity, Memory and Tradition, Cambridge University Press, , pages 60-74 Over time, four paths to liberating spirituality have emerged in Hinduism: Jñāna yoga, Bhakti yoga, Karma yoga and Rāja yoga.Thor Johansen (2009), Religion and Spirituality in Psychotherapy: An Individual Psychology Perspective, Springer, , pages 148-154 Acting without greed or craving for results, in Karma yoga for example, is considered a form of detachment in daily life similar to Sannyasa.

The term sādhanā means"methodical discipline to attain desired knowledge or goal". Sadhana is also done for attaining detachment from worldly things which can be a goal, A person undertaking such a practice is known in Sanskrit as a sādhu (female sādhvi), sādhaka (female sādhakā) or yogi (Tibetan pawo; feminine yogini or dakini, Tibetan khandroma). The goal of sādhanā is to attain some level of spiritual realization, which can be either enlightenment, pure love of God (prema), liberation (moksha) from the cycle of birth and death (saṃsāra), or a particular goal such as the blessings of a deity as in the Bhakti traditions. Sādhanā can involve meditation, chanting of mantra sometimes with the help of prayer beads, puja to a deity, yajña, and in very rare cases mortification of the flesh or tantric practices such as performing one's particular sādhanā within a cremation ground.

The theology in Tattvartha Sutra presents seven categories of truth in sutra 1.4: #Souls exist (Jeeva) #Non- sentient matter exists (Ajeeva) #Karmic particles exist that inflow to each soul (Aasrava) #Karmic particles bind to the soul {which transmigrate with rebirth} (Bandha) #Karmic particles inflow can be stopped (Samvar) #Karmic particles can fall away from soul (Nirjara) #Complete release of karmic particles leads to liberation from worldly bondage (Moksha) Umaswami categorizes the types of knowledge to be empirical, attained through one's sense of perception. He adds that knowledge is also acquired through literature, clairvoyance, and omniscience. In chapter 2, Umaswati presents sutras on soul. He asserts that soul is distinguished by suppression of deluding karma, or elimination of eight types of karmas, or partial presence of destructive karmas, or arising of eight types of new karmas, or those that are innate to the soul, or a combination of these.

The Book of Poruḷ, in full Poruṭpāl (Tamil: பொருட்பால், literally, "division of wealth or polity"), also known as the Book of Wealth, Book of Polity, the Second Book or Book Two in translated versions, is the second of the three books or parts of the Kural literature, authored by the ancient Indian philosopher Valluvar. Written in High Tamil distich form, it has 70 chapters each containing 10 kurals or couplets, making a total of 700 couplets all dealing with statecraft. Poruḷ, which means both 'wealth' and 'meaning', correlates with the second of the four ancient Indian values of dharma, artha, kama and moksha. The Book of Poruḷ deals with polity, or virtues of an individual with respect to the surroundings, including the stately qualities of administration, wisdom, prudence, nobility, diplomacy, citizenship, geniality, industry, chastity, sobriety and teetotalism, that is expected of every individual, keeping aṟam or dharma as the base.

The Vaiśeṣika Sūtra is written in aphoristic sutras style, and presents its theories on the creation and existence of the universe using naturalistic atomism,Analytic Philosophy in Early Modern India J Ganeri, Stanford Encyclopedia of Philosophy (2014); Naturalism in Classical Indian Philosophy, A Chatterjee, Stanford Encyclopedia of Philosophy (2012) applying logic and realism, and is one of the earliest known systematic realist ontology in human history. The text discusses motions of different kind and laws that govern it, the meaning of dharma, a theory of epistemology, the basis of Atman (self, soul), and the nature of yoga and moksha.Translation of critical edition of Vaiśeṣika Sūtra: John Wells (2009), The Vaisheshika Darshana, Darshana Press; Discussion: On yoga and moksha in Vaisesika Sutras: The explicit mention of motion as the cause of all phenomena in the world and several propositions about it make it one of the earliest texts on physics.

Tanumānasī (Sanskrit: ) is the third stage or bhumika of wisdom in the waking state, at which stage the mind, through development of profound indifference towards objects, is stated to become as thin as a thread - Tanu means 'thread' and manas means the 'mind'. During this stage of awakening the aspirant gives up all hankering after sensual objects. The seven stages of wisdom that characterize a Jivanmukta were mentioned by Ribhu to his son, Nidāgha, in the Varahu Upanishad, which stages are – a) Shubhecha ('good desire or intention'), b) Vicharana ('enquiry and contemplation'), c) Tanumanasi ('the mind rid of hankering after objects'), d) Sattvapatti ('the purified Chit resting on the Atman'), e) Asamsakti ('perfect non-attachment to objects'), f) Padartha-bhavana ('analysis of objects or love for objects'), g) Turiyattita ('superconsciouness' or moksha). With the first three stages working amidst differences and non-differences in the waking state the aspirant i.e.

The philosophical portions of the Vedas were summarized in Upanishads, which are commonly referred to as Vedānta, variously interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda".Max Muller, The Upanishads, Part 1, Oxford University Press, page LXXXVI footnote 1 The early Upanishads all predate the Common Era, five of the eleven principal Upanishads were composed in all likelihood before 6th century BCE,Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, , pages 12–14 and contain the earliest mentions of Yoga and Moksha. The Shramanic Period between 800 and 200 BCE marks a "turning point between the Vedic Hinduism and Puranic Hinduism". The Shramana movement, an ancient Indian religious movement parallel to but separate from Vedic tradition, often defied many of the Vedic and Upanishadic concepts of soul (Atman) and the ultimate reality (Brahman).

Crangle and other scholars state that sabija-asamprajnata samadhi resembles the four formless jhanas, with the fourth arupa jhana of Buddhism being analogous to Patanjali's "objectless dhyana and samadhi".Stuart Ray Sarbacker (2006), Samadhi, SUNY Press, , pages 104-106 According to Sarbacker and other scholars, while there are parallels between Dhyana in Hinduism and in Buddhism, the phenomenological states and the emancipation experiences are described differently. Dhyana in Buddhism is aiming towards cessation and realization of shunya (state of null), while Dhyana Hinduism is aiming towards realization of Atman (soul) and consequent union with Brahman. Nirvana (or Nibbana), the desired end through Dhyana in Buddhism, is the realization that there is no permanent self nor permanent consciousness; while Moksha, the desired end through Dhyana in Hinduism, is acceptance of Self, realization of liberating knowledge, the consciousness of Oneness with all existence and understanding the whole universe as the Self.

The Book of Inbam, in full Iṉbattuppāl (Tamil: இன்பத்துப்பால், literally, "division of love"), or in a more sanskritized term Kāmattuppāl (Tamil: காமத்துப்பால்), also known as the Book of Love, the Third Book or Book Three in translated versions, is the third of the three books or parts of the Kural literature, authored by the ancient Indian philosopher Valluvar. Written in High Tamil distich form, it has 25 chapters each containing 10 kurals or couplets, making a total of 250 couplets all dealing with human love. The term inbam or kamam, which means 'pleasure', correlates with the third of the four ancient Indian values of dharma, artha, kama and moksha. However, unlike Kamasutra, which deals with different methods of lovemaking, the Book of Inbam expounds the virtues and emotions involved in conjugal love between a man and a woman, or virtues of an individual within the walls of intimacy, keeping aṟam or dharma as the base.

In some parts of India, such as Gujarat and Northern India, a laja homa ritual called mangal pherā is performed where the couple make four circles around holy fire. It follows hasta milap (meeting of hands of the couple), but precedes saptapadi. The first three circles is led by the groom, and it represents three of four goals of life considered important in Hindu life - Dharma, Artha, Kama. The fourth circle is led by bride and it represents the fourth goal of life - Moksha.. After saptapadi, as hymns are being recited, the groom performs māņg sindoor ritual where a saffron or red color powder is marked into the parting of the wife's hair.. Instead of circling the fire and other steps, the rituals and ceremonies may be performed symbolically, such as stepping on small heaps of rice or throwing grains into the fire.. Some rituals involve rice or other grains, seeds and pastes.

The Vedic sage Narada has been called an early Kirtana singer in the Puranas. Musical recitation of hymns, mantras and the praise of deities has ancient roots in Hinduism, as evidenced by the Samaveda and other Vedic literature. Kirtans were popularized by the Bhakti movement of medieval era Hinduism, starting with the South Indian Alvars (Vaishnavism) and Nayanars (Shaivism) around the 6th century, which spread in central, northern, western and eastern India particularly after the 12th century, as a social and congregational response to Hindu-Muslim conflicts.Karen Pechelis (2011), Bhakti Traditions, in The Continuum Companion to Hindu Studies (Editors: Jessica Frazier, Gavin Flood), Bloomsbury, , pages 107-121 The foundations of the kirtan traditions are also found in other Hindu scriptures such as the Bhagavad-gita where Krishna describes bhakti marga (path of loving devotion to god) as a means to moksha, alongside karma marga (path of action) and jnana marga (path of knowledge).

Sri Sri Sitaramdas Omkarnath (17 February 1892 – 6 December 1982) was an preeminent Indian Vaishnav Saint, 19th century Bhakti cult spiritual luminary and an unequaled humanitarian from the state of West Bengal, India. Addressed as Sri Sri Thakur Sitaramdas Omkarnath, where "Omkar" signifies the supreme cosmic enlightenment and attaining supreme consciousnes, he was heralded as the Divine Incarnate (Avatar) of Kaliyuga and espoused the doctrines of Sanatan Dharma and Vedic spiritual path to countless devotees from across the world, with central theme and paramount importance on the beneficence of Divine Chanting Naam] of Hare Krishna Hare Ram - regarded as the omnipotent "Tarak Brahma Naam" the chant of soul deliverance in Kaliyuga and "Moksha" liberation from cycle of birth and death. As such, his disciples continue to worship him as an incarnation of the Lord himself and is verily regarded as an eternal source of spiritual enlightenment and soul succour to all seekers. because his life had been predicted in a manuscript of Achyutananda Dasa.

The four puruṣārthas are often discussed in the context of four ashramas or stages of life (Brahmacharya – student, Grihastha – householder, Vanaprastha – retirement and Sannyasa – renunciation). Scholars have attempted to connect the four stages to the four puruṣārthas, however Olivelle dismisses this, as neither ancient nor medieval texts of India state that any of the first three ashramas must devote itself predominantly to one specific goal of life.Patrick Olivelle (1993), The Āśrama System: The History and Hermeneutics of a Religious Institution, Oxford University Press, , pages 216–219 The fourth stage of Sannyasa is different, and the overwhelming consensus in ancient and medieval Indian texts is that anyone accepting Sannyasa must entirely devote to Moksha aided by Dharma, with a complete renunciation of Artha and Kama. With the known exception of Kamasutra, most texts make no recommendation on the relative preference on Artha or Kama, that an individual must emphasize in what stage of life.

Natya Shastra (St.109) explains that rasa is produced from a combination of determinants (vibhāva), consequents or histrionic representations (anubhāva) and any of the thirty-three transitory states (vyabhicāribhāva), according to which text, 'love', 'mirth', 'sorrow', 'anger', 'energy', 'terror', 'disgust' and 'astonishment' are the eight dominant states or sthāyibhāva; 'paralysis', 'perspiration', 'horripilation', 'change of voice', 'trembling', 'change of colour', 'weeping' and 'fainting' are the eight temperamental states or sattvikabhāva, and emphasizes on histrionic representation or abhinaya of the anubhāva presented by the characters developed by the playwright. Abhinavagupta states that śānta rasa, also a sthāyibhāva, leads to moksha, for it is the very experience of pure consciousness; vibhāva also means 'pure consciousness' and anubhāva also means the experience arising from pure consciousness. Rasa is an experience of pure consciousness brought about by the aesthetic contents, impressions and stimuli for the mind, the intellect and the emotions; vibhāva causes a specific emotional state to cause an anubhāva (effect) which is defined as means of histrionic representation.

The Upanishad, which is presented in nine chapters, opens by describing the tale of Nārada, a Vedic sage revered in numerous texts of the Hindu tradition, who deeply meditates in mythical Naimisha Forest mentioned in the epic Mahabharata. He is approached by other sages, and they ask him, "please tell us the way to moksha (liberation)". Nārada, asserts the text, tells them that a man should first complete the samskaraas (rites of passage in life), complete studies in Brahmacharya from a Guru (teacher) he reverentially loves for twelve years, then be a householder or Grihastha for twenty five years, be a Vanaprastha or retired forest hermit for another twenty five, then finally renounce if he has no more attachments, is calm, free from enmity against anyone. Upanishad states in chapter 8 that of the four states of ambulating, dreaming, delta sleep and turiya or pure consciousness, the omnipresent is part of the fourth state only.

The third set comprises the 3rd house (which is a cadent house and an upachayasthana), the 7th house (which is a quadrant or a kendra) and the 11th house (which is a succeedent house and an upachayasthana), which are the trinal houses for sensual enjoyments and form the Kama-trikona. The fourth set comprises the 4th house (which is a quadrant or a kendra), the 8th house (which is a succeedent house) and the 12th house (which is a cadent house), which three are the trinal houses for final emancipation and form the Moksha- trikona. These are mathematically determined by dividing the whole circle of 360 degrees into three divisions beginning from the point of the rising lagna, the scheme which is also followed in the arrangement of twenty seven nakshatras into three sets of nine each beginning from the Janma-nakshtra succeeded by Sampat, Vipat, Khshemya, Pratwara, Sadhaka, Naidhana, Maitra and Parama-maitra.

The festival is marked by a ritual dip in the waters, but it is also a celebration of community commerce with fairs, education, religious discourses by saints, dāna and community meals for the monks and the poor, and entertainment spectacle. The religious basis for the Magh Mela is the belief that pilgrimage is a means for prāyaścitta (atonement, penance) for past mistakes, the effort cleanses them of sins and that bathing in holy rivers at these festivals has a salvific value, moksha – a means to liberation from the cycle of rebirths (samsara).Kama McLean (2009), Seeing, Being Seen, and Not Being Seen: Pilgrimage, Tourism, and Layers of Looking at the Kumbh Mela, Cross Currents, Vol. 59, Issue 3, pages 319-341 According to Diane Eck – professor of Comparative Religion and Indian Studies, these festivals are "great cultural fairs" which brings people together, tying them with a shared thread of religious devotion, with an attendant bustle of commerce, trade and secular entertainment.

The sage of the Brihadaranyaka Upanishad IV.4.2, although not using the word Paramatman, explains that at the time of release the portion (aspect) of the Paramatman and the portion (aspect) of the Jiva presiding in the right eye become unified with the Paramatman and the Jiva presiding in the heart, then the Jiva does not see, smell, taste, speak, hear, feel, touch and know; when Paramatman goes out, the Chief Prana goes out after him, followed by the Lower Prana. Paramatman goes out riding on the Jiva following consciousness and work, knowledge of former life or natural capacity. In the Prashna Upanishad IV.11 the word Atman cannot refer to Jiva because the Jiva cannot of its own accord throw off its body or understand avidya, therefore, it refers to Paramatman. The Jiva attains Moksha when he actually knows the Paramatman, the Asarira Prajnatman, to be thousand-headed, to be the governor of all and to be superior to all.

The "common-core thesis" is criticised by "diversity theorists" such as S.T Katz and W. Proudfoot. They argue that The idea of a common essence has been questioned by Yandell, who discerns various "religious experiences" and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the "evidential value" they present. Yandell discerns five sorts: # Numinous experiences – Monotheism (Jewish, Christian, Vedantic) # Nirvanic experiences – Buddhism, "according to which one sees that the self is but a bundle of fleeting states" # Kevala experiences – Jainism, "according to which one sees the self as an indestructible subject of experience" # Moksha experiences – Hinduism, Brahman "either as a cosmic person, or, quite differently, as qualityless" # Nature mystical experience The specific teachings and practices of a specific tradition may determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. The notion of what exactly constitutes "liberating insight" varies between the various traditions, and even within the traditions.

A yajna. All-pervasiveness of Sacrifice: N. Aiyangar states that 'As Vishnu is the all- pervading invisible Deity of sacrifice, it is as it should be if he is symbolised by all the sacrificial implements and, above all, by light wherever seen, by the sacrificial fire Agni here, by the fire of lightening in the atmosphere, by all the luminaries in the sky, most markedly by the grandest of them, the sun. This is how Vishnu, seen as a little dwarf in the symbol of the sacrificial fire on earth, is the giant striding from there through all the regions of the universe'. Three states of existence: S Chanda states that Mahabali symbolises samriddhi (prosperity), the three feet symbolize the three states of existence – Jagrat (awake), Swapna (dream sleep) and sushupti (deep sleep) and final step is on his head which elevates from these three states, unto moksha (spiritual liberation, release from rebirths).

In Hinduism (also in Jainism and Sikhism), the concept of moksha is akin to that of Buddhism's nirvana, but some scholars further claim that it is akin as well to Christianity's doctrine of salvation. Hindu sannyasi Swami Tripurari states: > ... in theory the sinners of the world are the beneficiaries of Christ’s > sacrifice, but it is God the father for whose pleasure Christ underwent the > crucifixion, even when the father’s joy in this scenario lies in the > salvation of sinners. Christ represents the intermediary between God and > humanity, and his life aptly illustrates the fact that it is sacrifice by > which we come to meet our maker. Thus in Christ the Divine teaches us “the > way” more than he does the goal. The Christ conception represents “the way” > in the sense that the way is sacrifice, out of which love arises. The > Krishna conception represents that for which we not only should, but must > sacrifice, compelled by the Godhead’s irresistible attributes, etc.

The Baoli Sahib Goindwal (), also known as Goindwal Sahib, is located in Taran Taran district in the Majha region of the state of Punjab in India about 23 km from Tarn Taran Sahib. In the 16th century it became an important center for the Sikh religion during the Guruship of the Guru Amar Das Ji. Goindwal is on the banks of the river Beas and is one of the focal points of small scale industries of Tarn Taran district. Guru Amar Das Ji (the third Guru or the third Nanak) stayed in Goindwal for 33 years where he established a new centre for preaching Sikhism. A Baoli (stepwell), paved with 84 steps was constructed there. Sikh’s believe that by reciting Japji Sahib, the divine Word revealed to Guru Nanak Dev Ji, at each of the 84 steps after taking a bath in the Baoli provides Moksha, liberation from 84,00,000 cycles of life of this world and unity with God (mukhti).

On October 18, 19, and 20, 2011, The Fall Risk rehearsed and recorded at TRI, but did not webcast, and intend to release video of the sessions. On October 21 at 7:00 PM PDT, during their annual three-day "Communion in the Redwoods" gathering in Big Sur, CA, Communion artists Matthew and the Atlas, The David Mayfield Parade, and Lauren Shera performed a free live webcast from TRI (rebroadcast on October 22 at 12:00 PM PDT). On November 21, 2011 at 6:30 PM PST, TRI hosted a free webcast headlining Planet of the Abts (POA), featuring drummer Matt Abts and bassist Jorgen Carlsson of Gov’t Mule, and guitarist/keyboardist/vocalist T-Bone Andersson; Las Vegas funk/rock band Moksha opened for POA. On December 21, 2011, TRI hosted a Psychedelic Christmas "present", featuring Scaring the Children for a three song free webcast at 6:00 PM PST and 9:00 PM PST.

Hence, these positions advocate that all religions are equal, but actually have an explicitly religious exclusivism (hence, for the Dalia Lama, there is no liberation until one has become a De Lug Buddhist monk, but one has endless lifetimes to achieve this; likewise for Radhakrishnan, but in this case a non-dual Advaitin experience of moksha is required for final release from the cycle of birth and death), or a secular modern exclusivism (an ethical rule, that derives from Kant and stands in judgment upon all religions). D’Costa defends a trinitarian approach to other religions, that refuses to see them as equal or provisional/imperfect forms of revelation or salvific means, but nevertheless acknowledges the grace of God operative within these traditions in a fragmentary and inchoate manner. D’Costa offers a close analysis of modern Roman Catholic magisterial documents to support his view. He argues that this position, best serves the goals of toleration, equality and respect, not pluralism or indeed, inclusivism.

Reincarnation is discussed in the ancient Sanskrit texts of Hinduism, Buddhism, and Jainism, with many alternate terms such as punarāvṛtti (पुनरावृत्ति), punarājāti (पुनराजाति), punarjīvātu (पुनर्जीवातु), punarbhava (पुनर्भव), āgati-gati (आगति-गति, common in Buddhist Pali text), nibbattin (निब्बत्तिन्), upapatti (उपपत्ति), and uppajjana (उप्पज्जन). These religions believe that this reincarnation is cyclic and an endless Saṃsāra, unless one gains spiritual insights that ends this cycle leading to liberation. The reincarnation concept is considered in Indian religions as a step that starts each "cycle of aimless drifting, wandering or mundane existence", but one that is an opportunity to seek spiritual liberation through ethical living and a variety of meditative, yogic (marga), or other spiritual practices.Gavin Flood (2010), Brill's Encyclopedia of Hinduism (Editor: Knut Jacobsen), Volume II, Brill, , pages 881–884 They consider the release from the cycle of reincarnations as the ultimate spiritual goal, and call the liberation by terms such as moksha, nirvana, mukti and kaivalya.

In the course of the battle the regiment commander perished, and of the original 4000 members of the regiment only 700 people, including 7 musicians of the orchestra, were left alive. For this feat, all the musicians of the orchestra were awarded with crosses of St. George, Shatrov - an officer order of Saint Stanislav 3rd class with swords (the second such awarding of the conductors), and the orchestra was awarded silver pipes. After the end of the Russo-Japanese War, the Mokshan regiment remained for a whole year in Manchuria, where Ilya Alekseevich, once on the orders of the new regiment commander at the guardhouse, began to write the waltz “Moksha Regiment on the Hills of Manchuria”, dedicated to the dead comrades. At first, the audience rather coolly met this waltz, but a year later gramophone records with his recordings became very popular. First published in 1907, waltz sheet music was reprinted 82 times by 1911.

The final Project X Presents event, on 9 May 2009, saw an emphasis on an exhibition of fine art featuring work from Mandy Kasafir, Nisha Grover, Gabriella Gardosi, Matt Robinson, cartoonist Hunt Emerson and a number of Project X regulars. A programme of acoustic music in St Mary’s Church featured Chris Tye, whilst a longer more varied evening of performance upstairs at The Cross featured ska-punk from The Cracked Actors, the Moksha Medicine Men featuring Rohit Ballal on sitar, a set from DJ Marc Reck and an uncredited appearance from comedian John Gordillo. Some of the events took place outdoors including a mobile projection unit powered by a car battery and mounted on a wheelchair which was created by Liam d’Authreau (Blend) and operated by Paul Kent and Charlie Machin. Hunt Emerson designed the poster for the event depicting Moseley as the centre of the universe after a cartoon by Saul Steinburg which first appeared on the cover of The New Yorker.

The core theology of Umaswati in Tattvartha Sutra presents seven categories of truth in sutra 1.4: #Souls exist (Jīva) #Non-sentient matter exists (ajiva) #Karmic particles exist that inflow to each soul (asrava) #Karmic particles bind to the soul which transmigrate with rebirth (bandha) #Karmic particles inflow can be stopped (samvara) #Karmic particles can fall away from soul (nirjara) #Complete release of karmic particles leads to liberation from worldly bondage (moksha) Umaswati categorizes the types of knowledge to be empirical, attained through one's sense of perception; articulation that which is acquired through literature; clairvoyance is perception of things outside the natural reach of senses; mind reading; and omniscience. In chapter 2, Umaswati presents sutras on soul. He asserts that soul is distinguished by suppression of deluding karma, or elimination of eight types of karmas, or partial presence of destructive karmas, or arising of eight types of new karmas, or those that are innate to the soul, or a combination of these. In chapter 3 through 6, Umaswati presents sutras for his first three categories of truth.

The goal of the Hindu Sannyasin is moksha (liberation).A Bhattacharya (2009), Applied Ethics, Center for Applied Ethics and Philosophy, Hokkaido University, , pages 63-64Andrew Fort and Patricia Mumme (1996), Living Liberation in Hindu Thought, The idea of what that means varies from tradition to tradition. For the Bhakti (devotion) traditions, liberation consists of union with the Divine and release from Saṃsāra (rebirth in future life);NE Thomas (1988), Liberation for Life: A Hindu Liberation Philosophy, Missiology: An International Review, 16(2): 149-162 for Yoga traditions, liberation is the experience of the highest Samādhi (deep awareness in this life);Knut Jacobsen (2011), in Jessica Frazier (Editor), The Bloomsbury companion to Hindu studies, Bloomsbury Academic, , pages 74-83 and for the Advaita tradition, liberation is jivanmukti – the awareness of the Supreme Reality (Brahman) and Self- realization in this life.Klaus Klostermaier (1985), Mokṣa and Critical Theory, Philosophy East and West, 35(1): 61-71Andrew Fort (1998), Jivanmukti in Transformation, State University of New York Press, Sannyasa is a means and an end in itself.

The text of Saman Suttam (its title referring to sayings of Sramans) includes 44 chapters with topics such as Mangal Sutra (on auspiciousness), Atma Sutra (on the soul), Moksha Marga Sutra (on the path to liberation), and is divided into four sections. Its 756 verses are compiled from Jain scriptures. Whence, as sourced, the textual content originates from the same age as the scripture it consolidates (printed over the years in English, Gujarati, Hindi, and ItalianSaman Suttam: il canone del jainismo, ). Whether it has been widely distributed and taught among sects, in place of traditional texts (which vary to the extent an oral tradition has been considered lost or notJain Way of Life, ), Jain scholars have maintainedSeminar to revive book on Jainism, Hindustan Times, 19 November 2010 that this work embodies essential principles of the Jain religion and philosophy, comprehensive as a textbook (though relatively brief as a body of work),Jainism - Religion of Compassion and Ecology, Jaina Education Committee, 2009 the Saman Suttam (like the Tattvartha Sutra) is universal to the Jain religion, for what its followers share in common.

The meditation technique discussed in the Yoga Sutras of Patanjali is thus, states Mircea Eliade, a means to knowledge and siddhi (yogic power).Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, , pages 141-142 Vācaspati Miśra, a scholar of the Vedanta school of Hinduism, in his bhasya on the Yogasutra's 3.30 wrote, "Whatever the yogin desires to know, he should perform samyama in respect to that object".Mircea Eliade, Willard Ropes Trask and David Gordon White (2009), Yoga: Immortality and Freedom, Princeton University Press, , page 88 with footnote 119 Moksha (freedom, liberation) is one such practice, where the object of samyama is Sattva (pure existence), Atman (soul) and Purusha (Universal principle) or Bhagavan (God).TS Rukmani (1993), Researches in Indian and Buddhist Philosophy (Editor: Rāma Karaṇa Śarmā), Motilal Banarsidass, , pages 218-220, also 217-224 Adi Shankara, another scholar of the Vedanta school of Hinduism, extensively commented on samyama as a means for Jnana-yoga (path of knowledge) to achieve the state of Jivanmukta (living liberation).

Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, , pages 517-518 God Vishnu alone is independent, all other gods and beings are dependent on Him. However, in contrast to Dvaita Vedanta philosophy of Madhvacharya, Ramanuja asserts "qualified non-dualism", that souls share the same essential nature of Brahman, and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God Himself. While the 13th- to 14th-century Madhvacharya asserted both "qualitative and quantitative pluralism of souls", Ramanuja asserted "qualitative monism and quantitative pluralism of souls", states Sharma. The other philosophical difference between Madhvacharya's Vaishnavism Sampradaya and Ramanuja's Vaishnavism Sampradaya, has been on the idea of eternal damnation; Madhvacharya believed that some souls are eternally doomed and damned, while Ramanuja disagreed and accepted the Advaita Vedanta view that everyone can, with effort, achieve inner liberation and spiritual freedom (moksha).

Ajivika (Prakrit in the Brahmi script: 𑀆𑀤𑀻𑀯𑀺𑀓 Ādīvika, or 𑀆𑀚𑀻𑀯𑀺𑀓 Ājīvika, Sanskrit: आजीविक Ājīvika) is derived from Ajiva (Ājīva, आजीव) which literally means "livelihood, lifelong, mode of life".AjIvika Monier Williams Sanskrit English Dictionary, Cologne Sanskrit Digital Lexicon, GermanyA Hoernle, , Editor: James Hastings, Charles Scribner & Sons, Edinburgh, pages 259-268 The term Ajivika means "those following special rules with regard to Iivelihood", sometimes connoting "religious mendicants" in ancient Sanskrit and Pali texts. The name Ajivika for an entire philosophy resonates with its core belief in "no free will" and complete niyati, literally "inner order of things, self-command, predeterminism", leading to the premise that good simple living is not a means to salvation or moksha, just a means to true livelihood, predetermined profession and way of life.Jarl Charpentier (July 1913), Ajivika, The Journal of the Royal Asiatic Society of Great Britain and Ireland, Cambridge University Press, pages 669-674 The name came to imply that school of Indian philosophy which lived a good simple mendicant-like livelihood for its own sake and as part of its predeterministic beliefs, rather than for the sake of after-life or motivated by any soteriological reasons.

" Justin Gerber of Consequence of Sound found flaws in the lyrics and suggested that "just about every song could be cut by about a minute", but added that "nearly every song has a beat that pummels you into submission, and that is most definitely a compliment." In 2012, Mohager signed to Warner Music Group for the release of his third full-length album, Daydream Forever. The album is described as a continuation of the synth-heavy, reverb- laden dreams that made Mohager’s debut album, Wayward Fire, an immediate favorite of the retro set. Production is thicker here, with more elastic bounces. If that means it feels like you’ve stepped into a 1980s night at the local bar (as one reviewer humorously put it), then Mohager has clearly succeeded. This is the guy who wasn’t moved to make music until hearing Tears for Fears in the movie Real Genius, says the legend; when tracks such as “Ordinary Fools,” “You,” “Moksha," and “Death Metal Punk” hit you firmly across the ears with their indelible 1980s-styled hooks, everything is working according to his lo-hi-tech plans.

The deity of shadabhuja gauranga to commemorate Chaitanya Mahaprabhu manifesting as Vishnu at the Ganga mata math in Puri the term 'Gauranga' is relevant in Gaudiya Vaishnavism due to scriptural verses such as the following found in the Bhagavata Purana (Disciples of Swami Prabhupada translation; Sankrit in square brackets "[ ]" and emphasis added): 'Krsna' (or 'Krishna', Sanskrit कृष्ण) means 'black'; 'Akṛṣṇam' ('a-krsna-m') means 'not black' or 'golden'. 'Gauranga' refers to the golden skin complexion of Chaitanya Mahaprabhu, most notable for popularising the 16 syllable "Hare Krishna" maha-mantra, also known as the Nama-Sankirtan (congregational chanting of the Holy-names of the Lord): On this kind of scriptural basis, Lord Chaitanya is considered to be an avatar of the Supreme Lord Krishna. In essence, Lord Chaitanya appeared by His causeless mercy in this age of Kali Yuga to deliver us by spreading Yuga- Dharma (dharma, or duty, relevant to a given age), in this instance via chanting of the Holy names of the Lord as the easiest means of achieving liberation (moksha). This mantra is intended to spread love for God without seeing any mundane qualification or characteristic such as color, cast, creed, or nationality.

A drop merging in the Ocean, an analogy for the Atman merging into the Brahman Advaita is a subschool of Vedānta, the latter being one of the six classical Hindu darśanas, an integrated body of textual interpretations and religious practices which aim at the attainment of moksha, release or liberation from transmigratory existence.. Traditional Advaita Vedānta centers on the study and what it believes to be correct understanding of the sruti, revealed texts, especially the Principal Upanishads, along with the Brahma Sutras and the Bhagavad Gitā, which are collectively called as Prasthantrayi. Correct understanding is believed to provide knowledge of one's true identity as Ātman, the dispassionate and unchanging witness-consciousness, and the identity of Ātman and Brahman, which results in liberation., quote: "According to Advaita, the pure subject is our true self whose knowledge is liberative, (...) If the subject could be realised in its purity then all misery would cease: this is called self-knowledge" This is achieved through what Adi Shankara refers to as anubhava, immediate intuition, a direct awareness which is construction-free, and not construction-filled. It is not an awareness of Brahman, but instead an awareness that is Brahman.

Yayāti ascends to Heaven In the words of the story, Yayāti enjoys all the pleasures of the senses 'for a thousand years' and, by experiencing passion to the full, comes to realise its utter futility, saying: "Know this for certain... not all the food, wealth and women of the world can appease the lust of a single man of uncontrolled senses. Craving for sense-pleasures is not removed but aggravated by indulgence even as ghee poured into fire increases it....One who aspires to peace and happiness should instantly renounce craving and seek instead that which neither grows old, nor ceases - no matter how old the body may become." Having found wisdom by following the road of excess, Yayāti gratefully returns the youth of his son Puru and takes back his old age in return, renouncing the world to spend his remaining days as a forest ascetic. His spiritual practices are, at long last, blessed with success and, alone in the deep woods, he is rewarded with ascension to svarga - the heavenly realm of the righteous, ruled by Indra, that is but one step below the ultimate liberation of moksha.

Sanyasa yoga arises when four or more strong planets combine in one house or sign, the nature or kind of Sanyasa adopted depends upon the strongest planet in that particular group of planets. If the Sun is the strongest planet in the chart, the person is of high morals and intellectual prowess, and will choose severe and austere practices in remote places; if it is the Moon, then the practice is in seclusion, and more in the study of scriptures; if it is Mercury, one is easily influenced by philosophy of others; if it is Mars, one chooses to wear red-coloured clothes and struggles to control his temper; if it is Jupiter, one has complete control over his senses and sense-organs; if it is Venus, a wandering mendicant, and if the strongest planet is Saturn it makes one adopt exceedingly severe practices. The involvement of the lord of the 10th house in this conjunction of four or more planets is the stronger indicator of Sanyasa. If those four or more planets happen to conjoin in a kendra or in a trikona, then the person attains Moksha but if they conjoin in the 8th house there will be Yogabhrashta i.e.

It is a sacred site whose ambience and design attempts to symbolically condense the ideal tenets of Hindu way of life. All the cosmic elements that create and sustain life are present in a Hindu temple – from fire to water, from images of nature to deities, from the feminine to the masculine, from the fleeting sounds and incense smells to the eternal nothingness yet universality at the core of the temple. Susan Lewandowski statesSusan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), , Routledge, Chapter 4 that the underlying principle in a Hindu temple is built around the belief that all things are one, everything is connected. The pilgrim is welcomed through 64-grid or 81-grid mathematically structured spaces, a network of art, pillars with carvings and statues that display and celebrate the four important and necessary principles of human life – the pursuit of artha (prosperity, wealth), the pursuit of kama (pleasure, sex), the pursuit of dharma (virtues, ethical life) and the pursuit of moksha (release, self-knowledge).Alain Daniélou (2001), The Hindu Temple: Deification of Eroticism, Translated from French to English by Ken Hurry, , pp. 101-127.