Fw: Moksha or liberation?

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> According to Advaita Vedanta, moksha is obtained only through knowledge of

identity with Brahman and not through any karma or upasana.

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> Kaivalya Upanishad 3 – “It is through renunciation that a few seekers have

attained immortality – not through rituals, not through progeny, not through

wealth.....” (“ na karmana na prajaya na dhanena tyaganaike

amrutatvamanasuh”).

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> Mundaka Upanishad I. 7 “ ....Indeed those who consider karma to be a means

for moksha are fools. They enter old age and death again and again.”

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> Mundakopanishad I.9 – “.....These ritualists do not know the glory of moksha

due to their attachment. Consequently these wretched ones fall down when the

Punya is exhausted.”

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> Kenopanishad II.4 – “Through knowledge is attained immortality” “ (...vidyaya

vindate amrutam”).

 

> . Brhdaranyaka Upanishad IV.iv.19 – “ Brahman has to be recognised by the mind

alone. ( “manasa eva anudrashtavyah”.) “ “

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> Taittiriya Upanishad II.2.1 – “The knower of Brahman attains Brahman”

(“Brahmavid apnoti param”)

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> “The knower of Brahman becomes immortal.” Kathopanishad II.iii.8 – “

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> Superior to the Unmanifested (Maya) is the Infinite who is......without

worldly attributes, knowing Whom a man becomes freed and attains immortality.”

(“....Yam jnatva mucyate jantuh..”). Brhadaranyaka Upanishad IV.iv.17 –

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> “....that very Atma I regard as Brahman. Knowing Brahman, I am immortal.”

(“Tam eva manya atmanam vidwan brahma amrutah amrutam.) Svetasvatara Upanishad –

“ Svetasvatara Upanishad III.8 - “

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> Knowing that Paramatma that is Pratyagatma, Sakshi, that is the infinite,

that is all pervading, that is effulgent........men become immortal. For

attaining this Brahman, there is no other means” (“.......na anya pantha vidyate

ayanaya.”). Kaivalya Upanishad 9 -

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> “He alone is everything which is in the past, which is in the present and

which will be in the future. Having known him one crosses mortality. There is

no other means for liberation.” (“..... na anya pantha vimuktaye”). Kaivalya

Upanishad 10 –

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> “Clearly recognising oneself to be present in all beings and clearly

recognising all beings in oneself, the seeker attains the Supreme Brahman, not

by any other means”). (.....na anyena hetuna”).

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> “Moksha is only by knowledge”. (“ janat eva kaivalyam”). Cf. Brhadaranyaka

Upanishad III.viii.10 – “

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> He...who in this world, without knowing this Immutable, offers oblations in

the fire, performs sacrifices and undergoes austerities even for many thousand

years, finds all such acts but perishable; he, O Gargi, who departs from this

world without knowing this Immutable, is miserable. But he, O Gargi, who departs

from this world after knowing this Immutable, is a knower of Brahman”. The same

idea is expressed in different words in Brhadaranyaka Upanishad I.iv.10 .

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> That knowledge is the means of moksha is also said in Svetasvatara Upanishad

I.11, Nrsimhapurvatapani Upanishad II.6 (tam eva vidwan amrutam iha bhavati”)

Svetasvatara Upanishad VI.17, Brhadaranyaka Upanishad IV.iv.14, Chandogya

Upanishad VII.1.3,, Mundaka Upanishad II.i.2 , II.ii.8, III.ii.8 and III.ii.9

Prasna Upanishad IV.10 and VI.6 Isavasya Upanishad 7, Kena Upanishad II.5, and

IV.9 (read with IV.7) , Svetasvatara Upanishad II.14, ,III,7, IV.17, and V.6,

Kathopanishad II.ii.13, Isavasya Upanishad 11 etc.