1. Chārvāka darshan : death of the body is Moksha. भस्मिभूतस्य देहस्य पुनरागमनं कुत: there is returning after the body is cremated.
Only adhibhautika is real. Adhidaivika (dèvatā and mind-buddhi) do not exist. They are all functions of physical organ brain.
Only adhibhautika is real. Adhidaivika (dèvatā and mind-buddhi) do not exist. They are all functions of physical organ brain.
Shūnya-vādi mādhyamika bauddha darshan: ātmochchèda is moksha. Anātta. Upon Destroying the ātmā (ahamkāra), nothing remains and person achieves nirvāNa/moksha.
3. Mainstream bauddha darshan : when Nirmala gnāna dawns (state of being a Buddha) upon a bhikshu, moksha is attained
4. Jain darshan : owing to one’s karma (sādhanā), the envelope of body around jīva falls off & the jīva continuously rises upwards towards highest lokas. That is Moksha
Correct me if my rocket launch analogy is right here : payload escapes if velocity higher than escape velocity
Correct me if my rocket launch analogy is right here : payload escapes if velocity higher than escape velocity
5. VishishTadvaita darshan : attaining various guNas (attributes??) like sarvagnatā etc of paramātma-tatva AND while/in process of/as result of doing so experiencing (Anubhava) of Bhagwat-svarūpa: is moksha.
7. Dvaita vèdānta : attaining duhKhā-mishrita purNa sukha at the lotus feet of creator of this Jagat, Lakshmipati, Sriman NārāyaNa.
(Any madhvā dvaitins here : please explain the “Shri-vasta-prāpti-rahitam” here)
(Any madhvā dvaitins here : please explain the “Shri-vasta-prāpti-rahitam” here)
7. Lakūlisha?/ nakūlisha pāshupata darshan : attaining the abode of Parameshwara is moksha.
8. Shaiva darshan : attaining the abode at feet of Mahādèva ShivShankar Shambhu is moksha.
8. Shaiva darshan : attaining the abode at feet of Mahādèva ShivShankar Shambhu is moksha.
9. Pratya-bhignā vāda darshan (aka kāshmiri Shaivism) : attaining purNātmatā with Shiva is moksha. Jīva meeting Shiva.
10. Rasèshvara Shaiva darshan : When mercury stabilises in the body (bodies), one attains moksha
this is lesser known school. They speak of utilisation of mercury element for channelling energies. I don’t claim to know much but I think mercury here is both literal & metaphorical
this is lesser known school. They speak of utilisation of mercury element for channelling energies. I don’t claim to know much but I think mercury here is both literal & metaphorical
10. Rasèshvara darshan (cntd) : I find this fascinating. So I am reading more about it. It is about using substances to make body immortal (and to reach higher states of consciousness). The substance they speak of in their literature is mercury.
10. Rasèshvara Shaiva darshan (cntd) : mercury is considered as the vīrya (literally semen but has deeper meaning too) which is produced when Shiva and Shakti embrace/intermingle/intercourse)
Upon consuming/stabilising this Shiva-vīrya, body becomes divine and moksha is attained
Upon consuming/stabilising this Shiva-vīrya, body becomes divine and moksha is attained
Fascinating. Anyways.
I will continue after a while.
I will continue after a while.
11. Vaisheshik : tanmātra in Sānkhya (shabda-sparsha etc) are called guNa of various padārthas
All padārtha have sāmānya (common) guNa & some vishèSHa guNa (which differentiate them from each other)
When these vishesha & samanya guNas go away (by sadhana) one attains moksha
All padārtha have sāmānya (common) guNa & some vishèSHa guNa (which differentiate them from each other)
When these vishesha & samanya guNas go away (by sadhana) one attains moksha
11, 12. Nyāya darshan :
Ātyantika duhkha (translated as suffering but not really - all bhoga of all karma is duhkha since it is cause of birth-death cycle) is caused by agnāna. By contemplating on its opposite, ie gnāna, one can attain sukha. This is called “pratipakshabhāvanā”
Ātyantika duhkha (translated as suffering but not really - all bhoga of all karma is duhkha since it is cause of birth-death cycle) is caused by agnāna. By contemplating on its opposite, ie gnāna, one can attain sukha. This is called “pratipakshabhāvanā”
14. (Purva) mimāmsā : attaining higher/highest swarga by doing karma (karmakānDa) properly and meticulously is moksha.
15. PāNinīya : When parā named energy which is located in mūlachakra (mūlādhāra) is taken upwards towards brahmarandhra (sahasrāsāra) that is moksha.
PS - I need to read more on this.
PS - I need to read more on this.
Ah. Now in relatively safe zones. 😀😀
16. Sānkhya : when triguNātmakā prakriti attains parama-pad (moksha) while purusha (the chètan draSHTā) is established in his svarūpa - that is moksha (kaivalya for purusha, moksha for prakruti).
16. Sānkhya : when triguNātmakā prakriti attains parama-pad (moksha) while purusha (the chètan draSHTā) is established in his svarūpa - that is moksha (kaivalya for purusha, moksha for prakruti).
17. Yoga : yoga tells “how” to achieve sānkhya’s “what”
By means of karmas done (krita-kartavya), one achieves prakrutilaya (dissolution of triguNātmakā prakruti) there by achieving perfect “chitta-vritti nirodh”. When this happens, drashTā (purush) is established in his svarūpa
By means of karmas done (krita-kartavya), one achieves prakrutilaya (dissolution of triguNātmakā prakruti) there by achieving perfect “chitta-vritti nirodh”. When this happens, drashTā (purush) is established in his svarūpa
18. Advaita vèdānta : I guess this is most popular. 😊
When the agnāna vanishes (Jagat mithyā) and gnāna emerges (brahma Satyam), the self is established in that gnāna/chètanā as self (sva-svarūpa - self’s (ātman’s establishment in its real true self - brahman - aham brahmāsmi)
When the agnāna vanishes (Jagat mithyā) and gnāna emerges (brahma Satyam), the self is established in that gnāna/chètanā as self (sva-svarūpa - self’s (ātman’s establishment in its real true self - brahman - aham brahmāsmi)
19. Special thanks to Sri Shrinivāsa varakhèDi for making this list. 🙏🙏🙏
