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Tuesday, May 3, 2022

Forced displacement

From Wikipedia, the free encyclopedia

Displaced persons in 2017
Total population
65.6 million
Regions with significant populations
Refugees17.187 million
IDPs36.627 million
Asylum seekers2.826 million
People in refugee-like situation803,134

Forced displacement (also forced migration) is an involuntary or coerced movement of a person or people away from their home or home region. The UNHCR defines 'forced displacement' as follows: displaced "as a result of persecution, conflict, generalized violence or human rights violations".

A forcibly displaced person may also be referred to as a "forced migrant", a "displaced person" (DP), or, if displaced within the home country, an "internally displaced person" (IDP). While some displaced persons may be considered as refugees, the latter term specifically refers to such displaced persons who are receiving legally-defined protection and are recognized as such by their country of residence and/or international organizations.

Syrian and Iraqi migrants arriving in Lesbos, Greece in 2015 seeking refuge.
Syrian and Iraqi migrants arriving in Lesbos, Greece in 2015 seeking refuge.

Forced displacement has gained attention in international discussions and policy making since the European migrant crisis. This has since resulted in a greater consideration of the impacts of forced migration on affected regions outside Europe. Various international, regional, and local organizations are developing and implementing approaches to both prevent and mitigate the impact of forced migration in the previous home regions as well as the receiving or destination regions. Additionally, some collaboration efforts are made to gather evidence in order to seek prosecution of those involved in causing events of man-made forced migration. Approximately over 60 million people may be considered forcibly displaced since the onset of the 21st century, with the majority coming from the Global South.

General deportation currents of the dekulakization 1930–1931

Definitions

Governments, NGOs, other international organizations and social scientist have defined forced displacement in a variety of ways. They have generally agreed that it is the forced removal or relocation of a person from their environment and associated connections. It can involve different types of movements, such as flight (from fleeing), evacuation, and population transfer.

  • The International Organization for Migration defines a forced migrant as any person migrating to "escape persecution, conflict, repression, natural and human-made disasters, ecological degradation, or other situations that endanger their lives, freedom or livelihood".
  • According to UNESCO, forced displacement is "the forced movement of people from their locality or environment and occupational activities," with its leading cause being armed conflict.
  • According to researcher Alden Speare, even movement under immediate threat to life contains a voluntary element as long as an option exists going into hiding, or attempting to avoid persecution. According to him "migration can be considered to be involuntary only when a person is physically transported from a country and has no opportunity to escape from those transporting him [or her]." This viewpoint has come under scrutiny when considering direct and indirect factors which may leave migrants with little to no choice in their decisions, such as imminent threats to life and livelihood.

Distinctions between the different concepts

"Refugee studies" is the academic discipline or field of study covering the research of refugees and their experience seeking refuge, including the causes of their displacement and ability to find refuge. Several categories of individuals are included in this field, labeled as follows: 'Refugee’; ‘expellee’; ‘exile’; ‘displaced person’; ‘internally displaced person (IDP)’; ‘economic migrant’; ‘humanitarian refugee’; ‘stateless person’; ‘tsunami refugee’; ‘development refugee’; ‘environmental refugee’; ‘government assisted refugee (GAR)’ etc.

  • A migrant who fled their home because of economic hardship is an economic migrant and strictly speaking not a displaced person.
  • If the displaced person was forced out their home because of economically driven projects, such as the Three Gorges Dam in China, the situation is referred to as development-induced displacement.
  • A displaced person who left their home region because of political persecution or violence, but did not cross an international border, commonly falls into the looser category of internally displaced person (IDP), subject to more tenuous international protection. In 1998, the UN Commission on Human Rights published the Guiding Principles on Internal Displacement, defining internally displaced people as: "persons or groups of persons who have been forced or obliged to flee or leave their homes or places of habitual residence in particular as a result of or in order to avoid the effects of armed conflict, situations of generalized violence, violations of human rights, or natural or human-made disasters and who have not crossed an internationally recognized State border."
  • If the displaced person has crossed an international border and falls under one of the relevant international legal instruments, they may be able to apply for asylum and can become a refugee if the application is successful. Although often incorrectly used as a synonym for displaced person, the term "refugee" refers specifically to a legally-recognized status that has access to specific legal protections. Loose application of the term "refugee" may cause confusion between the general descriptive class of displaced persons and those who can legally be defined as refugees.
  • Some forced migrants may, due to the country of residence's legal system, be unable to apply for asylum in that country. Thus, they cannot become either asylum seekers or refugees. As these terms require legal recognition, they cannot be granted if the required frameworks are not present.
  • A displaced person crossing an international border without permission from the country they are entering or without subsequently applying for asylum may be considered an illegal immigrant.
  • Forced migrants are always either IDPs or displaced people, as both of these terms do not require a legal framework and the fact that they left their homes is sufficient. The distinction between the terms displaced person and forced migrant is minor, however, the term displaced person has an important historic context (e.g. World War II).

History of the term displaced person

The term displaced person (DP) was first widely used during World War II, following the subsequent refugee outflows from Eastern Europe. In this context, DP specifically referred to an individual removed from their native country as a refugee, prisoner or a slave laborer. Most war victims, political refugees, and DPs of the immediate post-Second World War period were Ukrainians, Poles, other Slavs, and citizens of the Baltic states (Lithuanians, Latvians, and Estonians) who refused to return to Soviet-dominated Eastern Europe. A.J. Jaffe claimed that the term was originally coined by Eugene M. Kulischer. The meaning has significantly broadened in the past half-century.

Causes and examples

Bogumil Terminski distinguishes two general categories of displacement:

  • Displacement of risk: mostly conflict-induced displacement, deportations and disaster-induced displacement.
  • Displacement of adaptation: associated with voluntary migration, development-induced displacement and environmentally-induced displacement.

Natural causes

Forced displacement may directly result from natural disasters and indirectly from the subsequent impact on infrastructure, food and water access, and local/regional economies. Displacement may be temporary or permanent, depending on the scope of the disaster and the area's recovery capabilities. Climate change is increasing the frequency of major natural disasters, possibly placing a greater number of populations in situations of forced displacement. Also crop failures due to blight and/or pests fall within this category by affecting people's access to food. Additionally, the term environmental refugee represents people who are forced to leave their traditional habitat because of environmental factors which negatively impact their livelihood, or even environmental disruption i.e. biological, physical or chemical change in ecosystem. Migration can also occur as a result of slow-onset climate change, such as desertification or sea-level rise, of deforestation or land degradation.

Examples of forced displacement caused by natural disasters

Damage to residence in Nias, Indonesia from the December 2004 Indian Ocean Tsunami
  • 2004 Indian Ocean Tsunami: Resulting from a 9.1 earthquake off the coast of North Sumatra, the Indian Ocean Tsunami claimed over 227,898 lives, heavily damaging coastlines throughout the Indian Ocean. As a result, over 1.7 million people were displaced, mostly from Indonesia, Sri Lanka, and India.
  • 2005 Hurricane Katrina: Striking New Orleans, Louisiana in late August 2005, Hurricane Katrina inflicted approximately US$125 billion in damages, standing as one of the costliest storms in United States history. As a result of the damage inflicted by Katrina, over one million people were internally displaced. One month after the disaster, over 600,000 remained displaced. Immediately following the disaster, New Orleans lost approximately half of its population, with many residents displaced to cities such as Houston, Dallas, Baton Rouge, and Atlanta. According to numerous studies, displacement disproportionally impacted Louisiana's poorer populations, specifically African Americans.
  • 2011 East African Drought: Failed rains in Somalia, Kenya, and Ethiopia led to high livestock and crop losses, driving majority pastoralist populations to surrounding areas in search of accessible food and water. In addition to seeking food and water, local populations' migration was motivated by an inability to maintain traditional lifestyles. According to researchers, although partly influenced by local armed conflict, the East African Drought stands as an example of climate change impacts.
  • Great Famine of Ireland: Between 1845 and 1849, a potato blight struck Ireland, whose poor population mostly depended on potato harvests. Over one million perished from subsequent famine and disease, and another million fled the country, reducing the overall Irish population by almost one quarter.

Man-made causes

Man-made displacement describes forced displacement caused by political entities, criminal organizations, conflicts, man-made environmental disasters, development, etc. Although impacts of natural disasters and blights/pests may be exacerbated by human mismanagement, man-made causes refer specifically to those initiated by humans. According to UNESCO, armed conflict stands as the most common cause behind forced displacement, reinforced by regional studies citing political and armed conflict as the largest attributing factors to migrant outflows from Latin America, Africa, and Asia.

Examples of forced displacement caused by criminal activity

  • Displacement in Mexico due to cartel violence: Throughout Mexico, drug cartel, paramilitary, and self-defense group violence drives internal and external displacement. According to a comprehensive, mixed methodology study by Salazar and Álvarez Lobato, families fled their homes as a means of survival, hoping to escape homicide, extortion, and potential kidnapping. Using a collection of available data and existing studies, the total number of displaced persons between 2006 and 2012 was approximately 740 thousands.
  • Displacement in Central America due to cartel/gang violence: A major factor behind US immigrant crises in the early 21st century (such as the 2014 immigrant crisis), rampant gang violence in the Northern Triangle, combined with corruption and low economic opportunities, has forced many to flee their country in pursuit of stability and greater opportunity. Homicide rates in countries such as El Salvador and Honduras reached some of the highest in the world, with El Salvador peaking at 103 homicides per 100,000 people. Contributing factors include extortion, territorial disputes, and forced gang recruitment, resulting in some estimates of approximately 500,000 people displaced annually.
  • Displacement in Colombia due to conflict and drug-related violence: According to researchers Mojica and Eugenia, Medellín, Colombia around 2013 exemplified crime and violence-induced forced displacement, standing as one of the most popular destinations for IDPs while also producing IDPs of its own. Rural citizens fled from organized criminal violence, with the majority pointing to direct threats as the main driving force, settling in Medellín in pursuit of safety and greater opportunity. Within Medellín, various armed groups battled for territorial control, forcing perceived opponents from their homes and pressuring residents to abandon their livelihoods, among other methods. All in all, criminal violence forced Colombians to abandon their possessions, way of life, and social ties in pursuit of safety.

Examples of forced displacement caused by political conflict

  • 1949-1956 Palestinian Exodus
  • Vietnam War: Throughout the Vietnam War and in the years proceeding it, many populations were forced out of Vietnam and the surrounding countries as a result of armed conflict and/or persecution by their governments, such as the Socialist Republic of Vietnam. This event is referred to as the Indochina Refugee Crisis, with millions displaced across Asia, Australia, Europe, and North America.
  • Salvadoran Civil War: Throughout and after the 12-year conflict between the Salvadoran government and the FMLN, Salvadorans faced forced displacement as a result of combat, persecution, and deteriorating quality of life/access to socioeconomic opportunities. Overall, one in four Salvadorans were internally and externally displaced (over one million people).
  • Myanmar coup: since the coup d’état of 1 February 2021, the Burmese military’s ascendancy into power has resulted in widespread chaos and violence, aggravated by the refusal of large sections of the public to accept a military regime given the country’s experiences during the second half of the 20th and early years of the 21st century. As a result, many in the public sector have initiated strikes, and the country has seen elevated levels of forced displacement, both internally displaced persons (IDPs) (208,000 since 1 February 2021) and refugees fleeing abroad (an estimated 22,000 since 1 February 2021). The particular political conflict causing the displacement has been flagged as symptomatic of that of a state on the brink of collapse. Two key indicators of this that have been highlighted are firstly, that levels of security have been severely reduced to the point where citizens are no longer protected from violence by the state, and secondly, goods and services are not being reliably supplied to citizens either by the ousted government or by the new military leadership, primarily as a result of the instability created and the strikes triggered. These internal problems are further reflected by the withdrawal of international recognition by both governmental and non-governmental bodies.

Examples of forced displacement caused by man-made environmental disasters

  • 2019 Amazon Rainforest Wildfires: Although man-made fires are a normal part of Amazonian agriculture, the 2019 dry season saw an internationally noted increase in their rate of occurrence. The rapidly spreading fires, combined with efforts from agricultural and logging companies, has forced Brazil's indigenous populations off their native lands.
  • Chernobyl Nuclear Disaster: A nuclear meltdown on April 26, 1986 near Pripyat, Ukraine contaminated the city and surrounding areas with harmful levels of radiation, forcing the displacement of over 100,000 people.

Other man-made displacement

Conditions faced by displaced persons

Children of Undocumented Immigrants from Latin America to the United States detained in the Ursula Detention Center, McAllen, Texas.

Displaced persons face adverse conditions when taking the decision to leave, traveling to a destination, and sometimes upon reaching their destination. Displaced persons are often forced to place their lives at risk, travel in inhumane conditions, and may be exposed to exploitation and abuse. These risk factors may increase through the involvement of smugglers and human traffickers, who may exploit them for illegal activities such as drug/weapons trafficking, forced labor, or sex work. The states where migrants seek protection may consider them a threat to national security. Displaced persons may also seek the assistance of human smugglers (such as coyotes in Latin America) throughout their journey. Given the illegal nature of smuggling, smugglers may take use dangerous methods to reach their destination without capture, exposing displaced persons to harm and sometimes resulting in deaths. Examples include abandonment, exposure to exploitation, dangerous transportation conditions, and death from exposure to harsh environments.

In most instances of forced migration across borders, migrants do not possess the required documentation for legal travel. The states where migrants seek protection may consider them a threat to national security. As a result, displaced persons may face detainment and criminal punishment, as well as physical and psychological trauma. Various studies focusing on migrant health have specifically linked migration to increased likelihood of depression, anxiety, and other psychological troubles. For example, the United States has faced criticism for its recent policies regarding migrant detention, specifically the detention of children. Critics point to poor detention conditions, unstable contact with parents, and high potential for long-term trauma as reasons for seeking policy changes. Displaced persons risk greater poverty than before displacement, financial vulnerability, and potential social disintegration, in addition to other risks related to human rights, culture, and quality of life. Forced displacement has varying impacts, dependent on the means through which one was forcibly displaced, their geographic location, their protected status, and their ability to personally recover. Under the most common form of displacement, armed conflict, individuals often lose possession of their assets upon fleeing and possible upon arrival to a new country, where they can also face cultural, social, and economic discontinuity.

Responses to forced displacement

International response

Responses to situations of forced displacement vary across regional and international levels, with each type of forced displacement demonstrating unique characteristics and the need for a considerate approach. At the international level, international organizations (e.g. the UNHCR), NGOs (Doctors without Borders), and country governments (USAID) may work towards directly or indirectly ameliorating these situations. Means may include establishing internationally recognized protections, providing clinics to migrant camps, and supplying resources to populations. According to researchers such as Francis Deng, as well as international organizations such as the UN, an increase in IDPs compounds the difficulty of international responses, posing issues of incomplete information and questions regarding state sovereignty. State sovereignty especially becomes of concern when discussing protections for IDPs, who are within the borders of a sovereign state, placing reluctance in the international community's ability to respond. Multiple landmark conventions aim at providing rights and protections to the different categories of forcibly displaced persons, including the 1951 Refugee Convention, the 1967 Protocol, the Kampala Convention, and the 1998 Guiding Principles. Despite internationally cooperation, these frameworks rely on the international system, which states may disregard. finds that nations "very selectively" respond to instances of forced migration and internally displaced persons.

World organizations such as the United Nations and the World Bank, as well as individual countries, sometimes directly respond to the challenges faced by displaced people, providing humanitarian assistance or forcibly intervening in the country of conflict. Disputes related to these organizations' neutrality and limited resources has affected the capabilities of international humanitarian action to mitigate mass displacement mass displacement's causes. These broad forms of assistance sometimes do not fully address the multidimensional needs of displaced persons. Regardless, calls for multilateral responses echo across organizations in the face of falling international cooperation. These organizations propose more comprehensive approaches, calling for improved conflict resolution and capacity-building in order to reduce instances of forced displacement.

Local response

Responses at multiple levels and across sectors is vital. A research has for instance highlighted the importance of collaboration between businesses and non-governmental organizations to tackle resettlement and employment issues.

Lived in experiences of displaced persons will vary according to the state and local policies of their country of relocation. Policies reflecting national exclusion of displaced persons may be undone by inclusive urban policies. Sanctuary cities are an example of spaces that regulate their cooperation or participation with immigration law enforcement. The practice of urban membership upon residence allows displaced persons to have access to city services and benefits, regardless of their legal status. Sanctuary cities have been able to provide migrants with greater mobility and participation in activities limiting the collection of personal information, issuing identification cards to all residents, and providing access to crucial services such as health care. Access to these services can ease the hardships of displaced people by allowing them to healthily adjust to life after displacement .

Criminal prosecution

Forced displacement has been the subject of several trials in local and international courts. For an offense to classify as a war crime, the victim must be a "protected person" under international humanitarian law. Originally referring only categories of individuals explicitly protected under one of the four Geneva Conventions of 1949, "protected person" now may define a civilian or police force not participating directly in a conflict.

In Article 49, the Fourth Geneva Convention, adopted on 12 August 1949, specifically forbade forced displacement

Individual or mass forcible transfers, as well as deportations of protected people from occupied territory to the territory of the Occupying Power or to that of any other country, occupied or not, are prohibited, regardless of their motive.

The Rome Statute of the International Criminal Court defines forced displacement as a crime within the jurisdiction of the court:

"Deportation or forcible transfer of population" means forced displacement of the people concerned by expulsion or other coercive acts from the area in which they are lawfully present, without grounds permitted under international law.

  • Following the end of World War II, the Krupp trial was held with a specific charge to the forced displacement of civilian populations for the purpose of forced labor. The US Military Tribunal concluded that "[t]here is no international law that permits the deportation or the use of civilians against their will for other than on reasonable requisitions for the need of the army, either within the area of the army or after deportation to rear areas or to the homeland of the occupying power".
  • At the Nuremberg trials, Hans Frank, chief jurist in occupied Poland, was found guilty, among others for forced displacement of the civilian population.
  • Several people were tried and convicted by the ICTY for connection to forced displacement during the Yugoslav Wars in the 1990s. On 11 April 2018, the Appeals Chamber sentenced Vojislav Šešelj 10 years in prison under Counts 1, 10, and 11 of the indictment for instigating deportation, persecution (forcible displacement), and other inhumane acts (forcible transfer) as crimes against humanity due to his speech in Hrtkovci on 6 May 1992, in which he called for the expulsion of Croats from Vojvodina. Other convictions for forced displacement included ex-Bosnian Serb politician Momčilo Krajišnik, ex-Croatian Serb leader Milan Martić, former Bosnian Croat paramilitary commander Mladen Naletilić, and Bosnian Serb politician Radoslav Brđanin.
  • Human trafficking/smuggling: Migrants displaced through deception or coercion with purpose of their exploitation fall under this category. Due to its clandestine nature, the data on such type of forced migration are limited. A disparity also exists between the data for male trafficking (such as for labor in agriculture, construction etc.) and female trafficking (such as for sex work or domestic service), with more data available for males. The International Labour Organization considers trafficking an offense against labor protection, denying companies from leveraging migrants as a labor resource. ILO's Multilateral Framework includes principle no. 11, recommending that "Governments should formulate and implement, in consultation with the social partners, measures to prevent abusive practices, migrant smuggling and people trafficking; they should also work towards preventing irregular labor migration."

  • Moksha

    From Wikipedia, the free encyclopedia

    Translations of
    Moksha
    EnglishEmancipation, liberation, release
    Sanskritमोक्ष
    (IAST: mokṣa)
    Assameseমোক্ষ
    (mokkho)
    Bengaliমোক্ষ
    (mokkho)
    Gujaratiમોક્ષ
    (mōkṣa)
    Hindiमोक्ष
    (moksh)
    Javaneseꦩꦺꦴꦏ꧀ꦱ
    (moksa)
    Kannadaಮೋಕ್ಷ
    (mōkṣa)
    Malayalamമോക്ഷം
    (mōkṣaṁ)
    Marathiमोक्ष
    (moksh)
    Nepaliमोक्ष
    (moksh)
    Odiaମୋକ୍ଷ
    (mokṣa)
    Punjabiਮੋਕਸ਼
    (mōkaśa)
    Tamilவீடுபேறு
    (vīdupēru)
    Teluguమోక్షము
    (mokshamu)
    Glossary of Hinduism terms
    A depiction of liberated souls at moksha.

    Moksha (/ˈmkʃə/; Sanskrit: मोक्ष, mokṣa), also called vimoksha, vimukti and mukti, is a term in Hinduism, Buddhism, Jainism and Sikhism for various forms of emancipation, enlightenment, liberation, and release. It refers to freedom from dukkha, the cycle of death and rebirth (saṃsāra), by knowledge of the true self (Atman-jnana), that is, the lack of a permanent essence and the release from craving and clinging to passions and the mundane mind.

    In Hindu traditions, moksha is a central concept and the utmost aim of human life; the other three aims being dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment). Together, these four concepts are called Puruṣārtha in Hinduism.

    In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa and nirvana. However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism. The term nirvana is more common in Buddhism, while moksha is more prevalent in Hinduism.

    Etymology

    Moksha is derived from the root, muc, which means to free, let go, release, liberate.

    Definition and meanings

    The definition and meaning of moksha varies between various schools of Indian religions. Moksha means freedom, liberation; from what and how is where the schools differ. Moksha is also a concept that means liberation from rebirth or saṃsāra. This liberation can be attained while one is on earth (jivanmukti), or eschatologically (karmamukti, videhamukti). Some Indian traditions have emphasized liberation on concrete, ethical action within the world. This liberation is an epistemological transformation that permits one to see the truth and reality behind the fog of ignorance.

    Moksha has been defined not merely as absence of suffering and release from bondage to saṃsāra, various schools of Hinduism also explain the concept as presence of the state of paripurna-brahmanubhava (the experience of oneness with Brahman, the One Supreme Self), a state of knowledge, peace and bliss. For example, Vivekachudamani - an ancient book on moksha, explains one of many meditative steps on the path to moksha, as:

    जाति नीति कुल गोत्र दूरगं
    नाम रूप गुण दोष वर्जितम्।
    देश काल विषया तिवर्ति यद्
    ब्रह्म तत्त्वमसि भाव यात्मनि॥ २५४ ॥

    Beyond caste, creed, family or lineage,
    That which is without name and form, beyond merit and demerit,
    That which is beyond space, time and sense-objects,
    You are that, God himself; Meditate this within yourself. ||Verse 254||

    — Vivekachudamani, 8th Century CE

    Eschatological sense

    Moksha is a concept associated with saṃsāra (birth-rebirth cycle). Samsara originated with religious movements in the first millennium BCE. These movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each life subject to injury, disease and aging, was seen as a cycle of suffering. By release from this cycle, the suffering involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti and other terms in various Indian religious traditions.

    Eschatological ideas evolved in Hinduism. In earliest Vedic literature, heaven and hell sufficed soteriological curiosities. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each person's puṇya (merit, good deeds) or pāp (demerit, sin) as human beings affected their afterlife. This question led to the conception of an afterlife where the person stayed in heaven or hell, in proportion to their merit or demerit, then returned to earth and were reborn, the cycle continuing indefinitely. The rebirth idea ultimately flowered into the ideas of saṃsāra, or transmigration - where one's balance sheet of karma determined one's rebirth. Along with this idea of saṃsāra, the ancient scholars developed the concept of moksha, as a state that released a person from the saṃsāra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen, comes from self-knowledge and consciousness of oneness of supreme soul.

    Epistemological and psychological senses

    Scholars provide various explanations of the meaning of moksha in epistemological and psychological senses. For example, Deutsche sees moksha as transcendental consciousness, the perfect state of being, of self-realization, of freedom and of "realizing the whole universe as the Self".

    Moksha in Hinduism, suggests Klaus Klostermaier, implies a setting-free of hitherto fettered faculties, a removing of obstacles to an unrestricted life, permitting a person to be more truly a person in the full sense; the concept presumes an unused human potential of creativity, compassion and understanding which had been blocked and shut out. Moksha is more than liberation from a life-rebirth cycle of suffering (samsara); the Vedantic school separates this into two: jivanmukti (liberation in this life) and videhamukti (liberation after death). Moksha in this life includes psychological liberation from adhyasa (fears besetting one's life) and avidya (ignorance or anything that is not true knowledge).

    As a state of perfection

    Gajendra Moksha (pictured) is a symbolic tale in Vaishnavism. The elephant Gajendra enters a lake where a crocodile (Huhu) clutches his leg and becomes his suffering. Despite his pain, Gajendra constantly remembers Vishnu, who then liberates him. Gajendra symbolically represents human beings, Huhu represents sins, and the lake is saṃsāra.

    Many schools of Hinduism according to Daniel Ingalls, see moksha as a state of perfection. The concept was seen as a natural goal beyond dharma. Moksha, in the epics and ancient literature of Hinduism, is seen as achievable by the same techniques necessary to practice dharma. Self-discipline is the path to dharma, moksha is self-discipline that is so perfect that it becomes unconscious, second nature. Dharma is thus a means to moksha.

    The Samkhya school of Hinduism, for example, suggests that one of the paths to moksha is to magnify one's sattvam. To magnify one's sattvam, one must develop oneself where one's sattvam becomes one's instinctive nature. Many schools of Hinduism thus understood dharma and moksha as two points of a single journey of life, a journey for which the viaticum was discipline and self-training. Over time, these ideas about moksha were challenged.

    Nagarjuna's challenge

    Dharma and moksha, suggested Nagarjuna in the 2nd century, cannot be goals on the same journey. He pointed to the differences between the world we live in, and the freedom implied in the concept of moksha. They are so different that dharma and moksha could not be intellectually related. Dharma requires worldly thought, moksha is unworldly understanding, a state of bliss. "How can the worldly thought-process lead to unworldly understanding?", asked Nagarjuna. Karl Potter explains the answer to this challenge as one of context and framework, the emergence of broader general principles of understanding from thought processes that are limited in one framework.

    Adi Shankara's challenge

    Adi Shankara in the 8th century AD, like Nagarjuna earlier, examined the difference between the world one lives in and moksha, a state of freedom and release one hopes for. Unlike Nagarjuna, Shankara considers the characteristics between the two. The world one lives in requires action as well as thought; our world, he suggests, is impossible without vyavahara (action and plurality). The world is interconnected, one object works on another, input is transformed into output, change is continuous and everywhere. Moksha, suggests Shankara, is that final perfect, blissful state where there can be no change, where there can be no plurality of states. It has to be a state of thought and consciousness that excludes action. He questioned: "How can action-oriented techniques by which we attain the first three goals of man (kama, artha and dharma) be useful to attain the last goal, namely moksha?"

    Scholars suggest Shankara's challenge to the concept of moksha parallels those of Plotinus against the Gnostics, with one important difference: Plotinus accused the Gnostics of exchanging an anthropocentric set of virtues with a theocentric set in pursuit of salvation; Shankara challenged that the concept of moksha implied an exchange of anthropocentric set of virtues (dharma) with a blissful state that has no need for values. Shankara goes on to suggest that anthropocentric virtues suffice.

    The Vaisnavas' challenge

    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. Instead, they suggest God should be kept in mind constantly to simultaneously achieve dharma and moksha, so constantly that one comes to feel one cannot live without God's loving presence. This school emphasized love and adoration of God as the path to "moksha" (salvation and release), rather than works and knowledge. 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.

    History

    The concept of moksha appears much later in ancient Indian literature than the concept of dharma. The proto-concept that first appears in the ancient Sanskrit verses and early Upanishads is mucyate, which means freed or released. It is the middle and later Upanishads, such as the Svetasvatara and Maitri, where the word moksha appears and begins becoming an important concept.

    Katha Upanishad, a middle Upanishadic era script dated to be about 2500 years old, is among the earliest expositions about saṃsāra and moksha. In Book I, Section III, the legend of boy Naciketa queries Yama, the lord of death to explain what causes saṃsāra and what leads to liberation. Naciketa inquires: what causes sorrow? Yama explains that suffering and saṃsāra results from a life that is lived absent-mindedly, with impurity, with neither the use of intelligence nor self-examination, where neither mind nor senses are guided by one's atma (soul, self). Liberation comes from a life lived with inner purity, alert mind, led by buddhi (reason, intelligence), realization of the Supreme Self (purusha) who dwells in all beings. Kathaka Upanishad asserts knowledge liberates, knowledge is freedom. Kathaka Upanishad also explains the role of yoga in personal liberation, moksha.

    Svetasvatara Upanishad, another middle era Upanishad written after Kathaka Upanishad, begins with questions such as why is man born, what is the primal cause behind the universe, what causes joy and sorrow in life? It then examines the various theories, that were then existing, about saṃsāra and release from bondage. Svetasvatara claims bondage results from ignorance, illusion or delusion; deliverance comes from knowledge. The Supreme Being dwells in every being, he is the primal cause, he is the eternal law, he is the essence of everything, he is nature, he is not a separate entity. Liberation comes to those who know Supreme Being is present as the Universal Spirit and Principle, just as they know butter is present in milk. Such realization, claims Svetasvatara, come from self-knowledge and self-discipline; and this knowledge and realization is liberation from transmigration, the final goal of the Upanishad.

    The Hindu goddess of knowledge, learning and creative arts, Sarasvati, is sometimes depicted alongside a swan, which is a symbol of spiritual perfection, liberation and moksha. The symbolism of Sarasvati and the swan is that knowledge and moksha go together.

    Starting with the middle Upanishad era, moksha - or equivalent terms such as mukti and kaivalya - is a major theme in many Upanishads. For example, Sarasvati Rahasya Upanishad, one of several Upanishads of the bhakti school of Hinduism, starts out with prayers to Goddess Sarasvati. She is the Hindu goddess of knowledge, learning and creative arts; her name is a compound word of ‘‘sara’’ and ‘‘sva’’, meaning "essence of self". After the prayer verses, the Upanishad inquires about the secret to freedom and liberation (mukti). Sarasvati's reply in the Upanishad is:

    It was through me the Creator himself gained liberating knowledge,
    I am being, consciousness, bliss, eternal freedom: unsullied, unlimited, unending.
    My perfect consciousness shines your world, like a beautiful face in a soiled mirror,
    Seeing that reflection I wish myself you, an individual soul, as if I could be finite!

    A finite soul, an infinite Goddess - these are false concepts,
    in the minds of those unacquainted with truth,
    No space, my loving devotee, exists between your self and my self,
    Know this and you are free. This is the secret wisdom.

    — Sarasvati Rahasya Upanishad, Translated by Linda Johnsen

    Evolution of the concept

    The concept of moksha, according to Daniel Ingalls, represented one of many expansions in Hindu Vedic ideas of life and afterlife. In the Vedas, there were three stages of life: studentship, householdship and retirement. During the Upanishadic era, Hinduism expanded this to include a fourth stage of life: complete abandonment. In Vedic literature, there are three modes of experience: waking, dream and deep sleep. The Upanishadic era expanded it to include turiyam - the stage beyond deep sleep. The Vedas suggest three goals of man: kama, artha and dharma. To these, the Upanishadic era added moksha.

    The acceptance of the concept of moksha in some schools of Hindu philosophy was slow. These refused to recognize moksha for centuries, considering it irrelevant. The Mimamsa school, for example, denied the goal and relevance of moksha well into the 8th century AD, until the arrival of a Mimamsa scholar named Kumarila. Instead of moksha, Mimamsa school of Hinduism considered the concept of heaven as sufficient to answer the question: what lay beyond this world after death. Other schools of Hinduism, over time, accepted the moksha concept and refined it over time.

    It is unclear when the core ideas of samsara and moksha were developed in ancient India. Patrick Olivelle suggests these ideas likely originated with new religious movements in the first millennium BCE. Mukti and moksha ideas, suggests J. A. B. van Buitenen, seem traceable to yogis in Hinduism, with long hair, who chose to live on the fringes of society, given to self-induced states of intoxication and ecstasy, possibly accepted as medicine men and "sadhus" by the ancient Indian society. Moksha to these early concept developers, was the abandonment of the established order, not in favor of anarchy, but in favor of self-realization, to achieve release from this world.

    Mokṣha is a key concept in Yoga, where it is a state of “awakening”, liberation and freedom in this life.

    In its historical development, the concept of moksha appears in three forms: Vedic, yogic and bhakti. In the Vedic period, moksha was ritualistic. Mokṣa was claimed to result from properly completed rituals such as those before Agni - the fire deity. The significance of these rituals was to reproduce and recite the cosmic creation event described in the Vedas; the description of knowledge on different levels - adhilokam, adhibhutam, adhiyajnam, adhyatmam - helped the individual transcend to moksa. Knowledge was the means, the ritual its application. By the middle to late Upanishadic period, the emphasis shifted to knowledge, and ritual activities were considered irrelevant to the attainment of moksha. Yogic moksha replaced Vedic rituals with personal development and meditation, with hierarchical creation of the ultimate knowledge in self as the path to moksha. Yogic moksha principles were accepted in many other schools of Hinduism, albeit with differences. For example, Adi Shankara in his book on moksha suggests:

    अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः |
    न स्नानेन न दानेन प्राणायमशतेन वा || १३ ||

    By reflection, reasoning and instructions of teachers, the truth is known,
    Not by ablutions, not by making donations, nor by performing hundreds of breath control exercises. || Verse 13 ||

    — Vivekachudamani, 8th Century AD

    Bhakti moksha created the third historical path, where neither rituals nor meditative self-development were the way, rather it was inspired by constant love and contemplation of God, which over time results in a perfect union with God. Some Bhakti schools evolved their ideas where God became the means and the end, transcending moksha; the fruit of bhakti is bhakti itself. In the history of Indian religious traditions, additional ideas and paths to moksha beyond these three, appeared over time.

    Synonyms

    The words moksha, nirvana (nibbana) and kaivalya are sometimes used synonymously, because they all refer to the state that liberates a person from all causes of sorrow and suffering. However, in modern era literature, these concepts have different premises in different religions. Nirvana, a concept common in Buddhism, is accompanied by the realization that all experienced phenomena are not self; 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. 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 disentanglement from the muddled mind and cognitive apparatus. For example, Patanjali’s Yoga Sutra suggests:

    तस्य हेतुरविद्या,
    तदभावात्संयोगाभावो हानं तद् दृशेः कैवल्यम् |

    After the dissolution of avidya (ignorance),
    comes removal of communion with material world,
    this is the path to Kaivalyam.

    — Yoga Sutra (Sadhana Pada), 2:24-25

    Nirvana and moksha, in all traditions, represent resting in one's true essence, named Purusha or Atman, or pointed at as Nirvana, but described in a very different way. 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'. 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.

    Hinduism

    Ancient literature of different schools of Hinduism sometimes use different phrases for moksha. For example, Keval jnana or kaivalya ("state of Absolute"), Apavarga, Nihsreyasa, Paramapada, Brahmabhava, Brahmajnana and Brahmi sthiti. Modern literature additionally uses the Buddhist term nirvana interchangeably with moksha of Hinduism. There is difference between these ideas, as explained elsewhere in this article, but they are all soteriological concepts of various Indian religious traditions.

    The six major orthodox schools of Hinduism have had a historic debate, and disagree over whether moksha can be achieved in this life, or only after this life. Many of the 108 Upanishads discuss amongst other things moksha. These discussions show the differences between the schools of Hinduism, a lack of consensus, with a few attempting to conflate the contrasting perspectives between various schools. For example, freedom and deliverance from birth-rebirth, argues Maitrayana Upanishad, comes neither from the Vedanta school's doctrine (the knowledge of one's own Self as the Supreme Soul) nor from the Samkhya school's doctrine (distinction of the Purusha from what one is not), but from Vedic studies, observance of the Svadharma (personal duties), sticking to Asramas (stages of life).

    The six major orthodox schools of Hindu philosophy offer the following views on moksha, each for their own reasons: the Nyaya, Vaisesika and Mimamsa schools of Hinduism consider moksha as possible only after death. Samkhya and Yoga schools consider moksha as possible in this life. In the Vedanta school, the Advaita sub-school concludes moksha is possible in this life, while Dvaita, Visistadvaita, Shuddhadvait sub-schools of Vedanta tradition believes that moksha is a continuous event, one assisted by loving devotion to God, that extends from this life to post-mortem. Beyond these six orthodox schools, some heterodox schools of Hindu tradition, such as Carvaka, deny there is a soul or after life moksha.

    Sāmkhya, Yoga and mokṣha

    Both Sāmkhya and Yoga systems of religious thought are mokshaśāstras, suggests Knut Jacobsen, they are systems of salvific liberation and release. Sāmkhya is a system of interpretation, primarily a theory about the world. Yoga is both a theory and a practice. Yoga gained wide acceptance in ancient India, its ideas and practices became part of many religious schools in Hinduism, including those that were very different from Sāmkhya. The eight limbs of yoga can be interpreted as a way to liberation (moksha).

    In Sāmkhya literature, liberation is commonly referred to as kaivalya. In this school, kaivalya means the realization of purusa, the principle of consciousness, as independent from mind and body, as different from prakrti. Like many schools of Hinduism, in Sāmkhya and Yoga schools, the emphasis is on the attainment of knowledge, vidyā or jñāna, as necessary for salvific liberation, moksha. Yoga's purpose is then seen as a means to remove the avidyā - that is, ignorance or misleading/incorrect knowledge about one self and the universe. It seeks to end ordinary reflexive awareness (cittavrtti nirodhah) with deeper, purer and holistic awareness (asamprājñāta samādhi). Yoga, during the pursuit of moksha, encourages practice (abhyāsa) with detachment (vairāgya), which over time leads to deep concentration (samādhi). Detachment means withdrawal from outer world and calming of mind, while practice means the application of effort over time. Such steps are claimed by Yoga school as leading to samādhi, a state of deep awareness, release and bliss called kaivalya.

    Jñāna marga
    Jñāna yoga
     
    Bhakti marga
    Bhakti yoga
     
    Rāja yoga
    Rāja marga
     
    Three of four paths of spirituality in Hinduism. Each path suggests a different way to moksha.

    Yoga, or mārga (meaning "way" or "path"), in Hinduism is widely classified into four spiritual approaches. The first mārga is Jñāna Yoga, the way of knowledge. The second mārga is Bhakti Yoga, the way of loving devotion to God. The third mārga is Karma Yoga, the way of works. The fourth mārga is Rāja Yoga, the way of contemplation and meditation. These mārgas are part of different schools in Hinduism, and their definition and methods to moksha. For example, the Advaita Vedanta school relies on Jñāna Yoga in its teachings of moksha. The margas need not lead to all forms of moksha, according to some schools of Hinduism. For example, the Ekasarana dharma denies the sayujya form of mukti, where the complete absorption in God deprives jiva of the sweetness and bliss associated with bhakti. Madhavadeva begins the Namghoxa by declaring his admiration for devotees who do not prefer mukti.

    Vedanta and mokṣha

    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, guru (teacher), study of historical knowledge and viveka (critical thinking). 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). The Brahmasutrabhasya adds to the above four requirements, the following: uparati (lack of bias, dispassion), titiksa (endurance, patience), sraddha (faith) and samadhana (intentness, commitment).

    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, 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. Advaita Vedanta emphasizes Jnana Yoga as the means of achieving moksha. Bliss, claims this school, is the fruit of knowledge (vidya) and work (karma).

    The Dvaita (dualism) traditions define moksha as the loving, eternal union with God (Vishnu) and considered the highest perfection of existence. Dvaita schools suggest every soul encounters liberation differently. Dualist schools (e.g. Vaishnava) see God as the object of love, for example, a personified monotheistic conception of Shiva or Vishnu. 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.

    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. Individuals forget Ishvara (God). Mukti, to Vishistadvaita school, is release from such avidya, towards the intuition and eternal union with God (Vishnu).

    Mokṣha in this life

    Among the Samkhya, Yoga and Vedanta schools of Hinduism, liberation and freedom reached within one's life is referred to as jivanmukti, and the individual who has experienced this state is called jivanmukta (self-realized person). Dozens of Upanishads, including those from middle Upanishadic period, mention or describe the state of liberation, jivanmukti. Some contrast jivanmukti with videhamukti (moksha from samsara after death). Jivanmukti is a state that transforms the nature, attributes and behaviors of an individual, claim these ancient texts of Hindu philosophy. For example, according to Naradaparivrajaka Upanishad, the liberated individual shows attributes such as:

    • he is not bothered by disrespect and endures cruel words, treats others with respect regardless of how others treat him;
    • when confronted by an angry person he does not return anger, instead replies with soft and kind words;
    • even if tortured, he speaks and trusts the truth;
    • he does not crave for blessings or expect praise from others;
    • he never injures or harms any life or being (ahimsa), he is intent in the welfare of all beings;
    • he is as comfortable being alone as in the presence of others;
    • he is as comfortable with a bowl, at the foot of a tree in tattered robe without help, as when he is in a mithuna (union of mendicants), grama (village) and nagara (city);
    • he doesn't care about or wear ṣikha (tuft of hair on the back of head for religious reasons), nor the holy thread across his body. To him, knowledge is sikha, knowledge is the holy thread, knowledge alone is supreme. Outer appearances and rituals do not matter to him, only knowledge matters;
    • for him there is no invocation nor dismissal of deities, no mantra nor non-mantra, no prostrations nor worship of gods, goddess or ancestors, nothing other than knowledge of Self;
    • he is humble, high-spirited, of clear and steady mind, straightforward, compassionate, patient, indifferent, courageous, speaks firmly and with sweet words.

    When a Jivanmukta dies he achieves Paramukti and becomes a Paramukta. Jivanmukta experience enlightenment and liberation while alive and also after death i.e., after becoming paramukta, while Videhmukta experiences enlightenment and liberation only after death.

    Dada Bhagwan has revealed:

    The first stage of Moksha is where you experience a sense of neutrality towards problems and miseries. In the first stage of Moksha, one experiences indifference towards any worldly unhappiness. Even in worldly unhappiness, one remains unaffected. In the midst of suffering imposed upon you by others or external factors, you experience samadhi (free from suffering, to experience the state of one’s own bliss). That is the first stage of Moksha. The second stage of Moksha, permanent Moksha, is attained after death. The first stage of Moksha should be attained here and now!

    Mokṣa in Balinese Hinduism

    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.

    Buddhism

    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.

    With release comes Nirvana (Pali: Nibbana), “blowing out”, "quenching", or “becoming extinguished” of the fires of the passions and of self-view. It is a "timeless state" in which there is no more becoming.

    Nirvana ends the cycle of Dukkha and rebirth in the six realms of Saṃsāra (Buddhism). It is part of the Four Noble Truths doctrine of Buddhism, which plays an essential role in Theravada Buddhism. Nirvana has been described in Buddhist texts in a manner similar to other Indian religions, as the state of complete liberation, enlightenment, highest happiness, bliss, fearless, freedom, dukkha-less, permanence, non-dependent origination, unfathomable, indescribable. It has also been described as a state of release marked by "emptiness" and realization of non-Self. Such descriptions, states Peter Harvey, are contested by scholars because nirvana in Buddhism is ultimately described as a state of "stopped consciousness (blown out), but one that is not non-existent", and "it seems impossible to imagine what awareness devoid of any object would be like".

    Jainism

    In Jainism, moksha and nirvana are one and the same. 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 believes in a metaphysical permanent self or soul often termed jiva. 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). 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. 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. According to Jain texts, the liberated pure soul (Siddha) goes up to the summit of universe (Siddhashila) and dwells there in eternal bliss.

    Sikhism

    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. Mukti is obtained according to Sikhism, states Singha, through "God's grace". According to the Guru Granth Sahib, the devotion to God is viewed as more important than the desire for Mukti.

    I desire neither worldly power nor liberation. I desire nothing but seeing the Lord.
    Brahma, Shiva, the Siddhas, the silent sages and Indra - I seek only the Blessed Vision of my Lord and Master's Darshan.
    I have come, helpless, to Your Door, O Lord Master; I am exhausted - I seek the Sanctuary of the Saints.
    Says Nanak, I have met my Enticing Lord God; my mind is cooled and soothed - it blossoms forth in joy.

    — Guru Granth Sahib, P534

    Sikhism recommends Naam Simran as the way to mukti, which is meditating and repeating the Naam (names of God).

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