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Thread: What Happens After Moksha?

  1. What Happens After Moksha?

    What happens after moksha is achieved in Hinduism? I know that the answer highly depends on whatever sect or tradition you belong to.
    Does a person become a formless entity, merged with the formless Brahman? Or do they merge with Vishnu/Shiva/Shakti? How does this work exactly?
    Thanks in advance.

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    Re: What Happens After Moksha?

    Quote Originally Posted by Crane-Foot King View Post
    What happens after moksha is achieved in Hinduism? I know that the answer highly depends on whatever sect or tradition you belong to.
    Does a person become a formless entity, merged with the formless Brahman? Or do they merge with Vishnu/Shiva/Shakti? How does this work exactly?
    Thanks in advance.
    Namaste.

    They become more aware of their own existence, surroundings and place in the universe.

    They can see things that are hidden and obscured by the senses and our own limited understanding of the way things only seem and not how they truly are.

    Certain dormant structures like the Pineal gland becomes active and more of our brain-power gets used.

    It's one of those things that cannot be explained or understood until it happens.

    A person doesn't become a 'formless entity' when they realise Brahman. They become an entity that encompasses all forms.

    Aum Namah Shivaya

  3. #3

    Re: What Happens After Moksha?

    There is no more becoming here, they have reached the point of nonbecoming, nonexistent, Shunyata, Shiva.

  4. #4

    Re: What Happens After Moksha?

    Namaste Crane-Foot-King

    The various types of Moksha in Hinduism, Vedic SanAtana Dharma:

    salokya Residing in the same abode as the Supreme Parameshwar, Parabrahman

    sarUpya Attaining the same spiritual form and oppulence as the Supreme - Parameshwar, ParaBrahman

    sRshTi Attaining major siddhis like omniscience omnipresense - given by the Supreme Lord as a gift, grace.

    sAmipya Living in extremely close association with the Supreme Lord. Sometimes, the devotee becomes an instrument, or the Lord works through the devotee.

    sAyujja and kaivalya - both mean attaining oneness with / merging into the Supreme Bramhan

    kaivalya is an overlap of sAyujja as oneness with the Brahman in an impersonal sense, with no acknowledgement of Ishwar and losing individual existence. Also called Bramhan-sAyujja

    om namo bhagavate vAsudevAya
    || Shri KRshNArpaNamastu ||

  5. #5

    Re: What Happens After Moksha?

    Just FYI, I don't think those definitions are universally accepted across all traditional Hindu schools. In particular, I have seen "sAyujya" defined differently among some traditions.
    Philosoraptor

    "Wise men speak because they have something to say. Fools speak because they have to say something." - Plato

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    Re: What Happens After Moksha?

    hari o
    ~~~~~~
    namasté


    Quote Originally Posted by Crane-Foot King View Post
    What happens after moksha is achieved in Hinduism? I know that the answer highly depends on whatever sect or tradition you belong to.
    Does a person become a formless entity, merged with the formless Brahman? Or do they merge with Vishnu/Shiva/Shakti? How does this work exactly?
    Thanks in advance.
    Please consider this HDF post:
    http://www.hindudharmaforums.com/showthread.php?t=6901

    iti śivaṁ
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  7. #7

    Re: What Happens After Moksha?

    Quote Originally Posted by philosoraptor View Post
    Just FYI, I don't think those definitions are universally accepted across all traditional Hindu schools. In particular, I have seen "sAyujya" defined differently among some traditions.
    I deliberately left Ishwar-sAyujja out, as did not see any point in mentioning it explicitly here on this thread. That would be part of the specialized traditions, and yes it makes the one-word sAyujja a black box.
    All others are pretty much consistent across the board - e.g. they apply to all VaishNav and all nAth-sampradAyis, Datta sampradayi, and acc. to me, will apply to Shaiva and ShAkta too if they look into it / in that direction.

    om namo bhagavate vAsudevAya
    || Shri KRshNArpaNamastu ||

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    Arrow lord krishna unlocks the four types of moksha

    In hinduism, lord Krishna supreme bramhan itself reveals the secret of four types of liberation and which among them is the highest.




    Lord krishna says: My devotees surely, without mistake come to me only.
    (
    Those who have some personal aim, some selfish desire in the worship they do for me, have
    to remain satisfied with the fruit of their desire which is as a Law given to them by me. But
    those who are unselfish reach total unity with me.


    I always remove the desires of my devotees by fulfilling them once for all and make them
    unselfish and then only I, the Supreme Person take them to my abode.


    O Uddhava, it was in this way that fulfilling the sexual desires of Gopis I made them free of
    that bondage, the desire which binds everybody, and gave them Sayujjya Liberation.


    Without verifying whether I practised debauchery with them or I killed out their very
    desires, ignorant people criticize my behaviour and accuse me of adultery.


    If my devotees like Salokata Liberation I take them to Vaikuntha. If my devotee wants
    Sameepata, I have the pleasure of being their friend.


    O Uddhava, as I like you because I want to talk friendly private things, sweet things in my
    mind with you, so, similarly I love that devotee to have any time the sweetest dialogue.


    If my devotee wants Saroopata, I give him four arms and give him the lotus etc and make his
    as beautiful as dark cloud,


    I give him crown, ear-rings, waist-band, yellow apparel with golden border, rings around
    ankles, Kaustubh gem.


    The shape of the body, virtues with their signs, courage, valour, serenity are also given,
    which are similar to my ornaments, and he appears just like me in all respects.


    If Laxmi, my spouse would look at us both, she would not be able to recognize me
    separately. My servants stop in their service because they cannot find out who is the devotee
    and who is the Lord -, myself.


    The attendant who holds umbrella over my head is also confused if my devotee is with me,
    as to who is his Lord and who is the devotee. And the man who uses feathered fan (Chawri)
    cannot make out whom he has to serve.


    Brahma and other deities come to bow before me but they also cannot identify me and this
    devotee.


    We cannot know which is the first candle and which is the second candle lit by the flame of
    one candle, similarly when the devotee attains SAROOPATA (identical appearance), others
    cannot make out me separately.


    Just as the image in the mirror being exactly similar to the object in front of it, we feel that
    the image is itself the object, Saroopata is such similarity!


    (Though the Lord gives this Saroopata to the devotee, he does not give him the Shreevatsa
    sign, which is the symbol of the kick of the Brahmin Bhrugu).


    The Lord Vishnu says – I have no power to give that imprint of the foot of the Brahmin on
    my chest to others. Only Brahmins can do so. If the devotee holds with faith in the heart, the
    feet of the Brahmin, he will get the sign by the grace of the Brahmin.


    In this Saroopata state, the only difference is “Shreevatsa” imprint. He who has this is the
    Lord and the other is the devotee.


    Though “Saroopata” state is gained there is still the notion of duality as “This is God and
    That is his devotee”.


    So as long as this notion remains in the mind of the devotee, the term Saroopata is not yet
    fully applicable. So long as the consciousness does not grasp the essential unity, the devotee
    does not enjoy the highest bliss, the highest joy.


    he wise devotee therefore does not seek only Saroopata. He prays for the final state of
    Sayujjyata. I know the details of this extra ordinary state and now I shall tell you about it.


    This ecstasy of this state is only known by myself. O Uddhava, I shall tell you!


    Though the bodies of the devotee and the God are identical with each other, there is in the
    mind of the devotee, a sense of “I am” and “the God is separate from me”. So, wise people
    do not give much value to Saroopata”.


    My devotees do not touch duality. They become one with me and that is itself the true and
    highest worship of Me.


    The devotees and the God are one and only one, eternally, ever perfectly united, but those
    who create a sense of duality, are really to be considered as without devotion and bound by
    Maya.


    The categories of devotees are only within the field of Maya and only those who worship
    me being united and undivided from me, attain Sayujjyata.


    Sayujjyata is for them who feel same sympathy for the king and beggar


    He who considers his body as false as our own shadow, seemingly attached to the body, and
    is not attached to it, reaches this state.


    The shadow is born together with us, and is always with us, but generally, nobody feels
    proud and says – ‘This is my shadow’. Similarly, one who is not disturbed by what happens
    to his physical body reaches this Sayujjyata.


    O Uddhava, please understand that he, faithfully, and devotedly worships me dropping all
    his attachments to objects of senses.


    This state can be reached only by a person, who does not see I-ness in his body, and You-
    ness in any other Being.


    O Uddhava, my consciousness and his consciousness are equally vast, and that is why he is
    having Sayujjyata.


    He has no desire that his body should look like Lord Vishnu. He knows that the body of Lord
    Vishnu and his own body are unreal, and, therefore, he does not desire Saroopata.


    If we ourselves think about this matter, we realize that any physical body as such is
    everywhere unreal. Then where is the scope for similarity of appearance between man and
    God? And how will any wise man pray for it?


    When this state is achieved, the person does not find any place empty, where Brahman is
    not. The definition of Sayujjyata is to see ourselves everywhere in every creature.


    Such a person looks at thousands and thousands of figures and bodies by which the world is
    filled, but realizes that all this is within him, and he is unbroken, continuous universal
    Atman.


    One who feels that occupying everything in and out is himself, he is the Atman of all the
    living and the non-living in all creatures, finds that this highest state is living with him in his
    house.


    Only the man, who has the concept that he is singly occupying the entire world without
    division can reach this state.


    In short, I give my devotees everything that my devotees ask or wish for whatever they want
    according to their natural thinking. So, as described, my devotee attains all the four
    liberations.


    There are other devotees also whom I love, whose power of devotional involvement is such
    that they are always indulgent selflessly in my worship.


    These great devotees do not care about the three types of devotion, in which the devotee is
    in difficulty, or the devotee is inquisitive about Me or the devotee wants to achieve the
    human perfections. They simply, without any motive and with great love always worship me.


    They do not desire the stages of liberation known as Salokata, Sameepata, Saroopata and
    even Sayujjyata but only selflessly worship Me and this is the real devotion.


    The effect of worship is very miraculous. By love more love is created towards me and
    every moment the joy of love goes on increasing.


    Such a devotee, in the ecstasy, gives up his whole life but his trust in me is so great that he
    does not care a bit, his mind is never sorry about anything given up in this way.


    His confirmed faith makes him think that he himself and Me, as Atman and as God are
    permeating in every creature. This faith is never moved, is never spoiled though others may
    make efforts to create doubt distrust and disbelief in him.


    He is so great in his attitude that all men and women are for him, My living images and he
    has so much respect for Me dwelling in all these creatures that he offers salutations most
    humbly even to dogs and swine.


    These devotees simply discard liberation, freedom at any level in the extreme force of their
    emotions for me.


    However great the calamity may be, they are not afraid, nor do they request others for any
    help because they believe that all these calamities are nothing, faced with the din of the name
    of Rama.


    Such a devotee calmly continues to recite my name with love even if there is total
    catastrophe or the Earth may collapse before his eyes.


    When I see such loyal one-pointed love I am won over by him and without considering his
    caste or status I run to his home to meet him.


    Such devotees have not to go to Vaikuntha. I make their home Vaikuntha itself. Then the
    dawn of knowledge arises there and groups of saints begin to gather.


    Upanishads make friends with them and Religion comes to stay happily with them. Further
    such great devotees like Narada, Sanaka etc have great love for their Lord.


    Such devotees loudly proclaim the importance of repeating the name of God, sing about my
    fame with great love and as the name of Rama is ruling in their mind the troubles arising out
    of pain and pleasure do not remain there.


    When there is such devotion, the Atmic bliss runs with love towards them and forgets to
    leave their house.


    Every blemish which comes and tries to spoil their character actually becomes their virtue.
    This is the complete happiness in my devotion.


    All the four liberations come to serve them in their life and whatever objects these devotees
    use or experience become part of the Sayujjyata, which is their servant.


    Though all powers and all pleasures and capacities become their housemaids such devotee
    does not turn their attention to them, their whole faith is in the devotion only.


    I also love these devotees and whenever such devotee looks I myself become the object of
    their sight.


    I become the speech of such devotee. I live in and out of his speech in the form of the content
    and the meaning of their sentences.


    He may play with pebbles. I become the pebbles and I release from bondage of this worldly
    life of the man towards whom this devotee looks with grace and kindness.


    I shower happiness wherever he glances and I myself uplift and take him to the highest state
    that man about whom he intends to do so.


    Even if such devotee is faced with slight nuisance I jump to remove that trouble. Not only
    this but I release from bondage those people who recite the name of that devotee.


    My care about these devotees is like the love of a mother for her little child. I do not hesitate
    to do any work to serve them.


    As the mother pampers her child I also do so in case of my devotees. I like their love for me
    and various offerings in the performances of worship are not so important to me.


    I am the body and he is my Atman. I like a devotee who loves me and all the greatness of
    devotion reaches its limit in that love.


    I love such devotee that I become a fortress to protect him from death.


    To protect such devotees from Death and destruction, I guide them towards the path of
    realisation of Absolute Brahman and bring them to the state of Unity with me so that they live
    in the bliss of the Atman.

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    Re: What Happens After Moksha?

    Quote Originally Posted by Crane-Foot King View Post
    What happens after moksha is achieved in Hinduism? I know that the answer highly depends on whatever sect or tradition you belong to.
    Does a person become a formless entity, merged with the formless Brahman? Or do they merge with Vishnu/Shiva/Shakti? How does this work exactly?
    Thanks in advance.
    I can give an answer from the point of view of Vaishnavas, and specifically from the point of view of Gaudiya Vaishnavas.

    First of all, how can one attain liberation or moksha also known as mukti?
    Vaishnavas hold that without bhakti towards the Lord it is not possible to achieve any kind of liberation!
    It simply means that in order to be able to achieve any kind of liberation one must come to the level of realization of the Supreme Brahman who is the Supreme Person or Supreme Lord! This level of realization one can achieve only by bhakti. What is bhakti I have already explained here: http://www.hindudharmaforums.com/sho...495#post100495

    Now, when one finally reaches the level of realization of the Supreme Brahman who is the Supreme Person by bhakti, one can choose what kind of liberation or moksha he wants. One can choose between two types of liberation or moksha: personalistic liberation or impersonal liberation. What is important to know is that each of these types of liberation The Lord grants to his bhakta or devotee as an expression or an act of His mercy.

    If a devotee chooses impersonal liberation, he will merge into brahmajyoti or Brahman effulgence which is effulgence or light emanating from Lord's body. This is merging with the formless impersonal Brahman. What is impersonal liberation I have already explained here:
    http://www.hindudharmaforums.com/sho...215#post103215

    If a devotee chooses personalistic liberation, he will reach spiritual world, eternal world of the Lord, the world of Brahman called Vaikuntha where he can personally associate with The Lord and his companions. Out there in the Vaikuntha world he can participate in lilas or pastimes of The Lord together with His companions or bhaktas. There a devotee can remain forever with the Lord and his companions participating in lilas.

    So there is a difference between two types of liberation or moksha: personalistic liberation and impersonal liberation. The self-realized impersonalist does not want to serve the Lord in Vaikuntha, but wants to merge with a glow of brahmajyoti or he wants to merge with the body of the Lord. Thus self-realized impersonalist doesn't need a body or some type of form to interact with The Lord and His companions or bhaktas. Thus after he achieves impersonal liberation of merging with a glow of brahmajyoti or impersonal Brahman, he can stay there without a body, without form.

    On the other hand, bhakta or a Vaishnava devotee wants to serve the Lord in Vaikuntha and does not want to merge with the Lord or His brahmajyoti. To be able to interact with The Lord and His companions or bhaktas, he needs a certain body or form. Thus he acquires a special type of form which consists of the same nature as Brahman. This special type of body or form is not material by nature, but is made of pure consciousness, is immortal, not subject to old age, sickness and death.

    Now, which specifically form of The Lord bhakta will reach in Vaikuntha? What particular abode in Vaikuntha he will reach? What specifically lilas of The Lord he will participate in?
    It depends on which form of The Lord bhakta meditated during his lifetime, and depends on relationship with the Lord bhakta developed. There are various relationships with the Lord called rasa.
    For example, if a devotee meditated during his lifetime on Lord Sadasiva and His consort goddess Uma, devoted his life to them, has developed pure bhakti towards them, then he will reach their abode in the spiritual world called Sadasivaloka which is eternal spiritual planet.
    Similar case is with other forms of The Lord such as Lakshmi Narayana, Sita Rama, Radha Krishna etc.
    Thus one can achieve Radha and Krishna in their abode Goloka which is eternal planet of their residence, abode of surabhi cows, gopis, gopas cowherd boys, and their many other companions where they participate in a number of blissful lilas or pastimes for the pleasure of Radha and Krishna, just like we can read about them in Puranas.

    regards

  10. #10

    Re: What Happens After Moksha?

    delete
    Last edited by Sudas Paijavana; 17 January 2014 at 07:39 PM. Reason: stand corrected; retracted

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