Moksha — Indian Philosophy

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What each school says

Advaita Vedanta

In the school of Advaita, moksha is related to dharma, with dharma being a qualified aspect of moksha (cite: edge_016661) and also a cause of moksha (cite: edge_018605). Additionally, atman, or the self, is also connected to moksha, with atman leading to moksha (cite: edge_020509) and being a qualified aspect of moksha (cite: edge_019919). The idea is that by following dharma and understanding atman, one can achieve moksha, which is described as a state of freedom from all attributes (cite: edge_020509) and immortality (cite: edge_020397).

Dvaita Vedanta

In the school of Dvaita, moksha, or liberation, is said to be achieved through the atman, or soul, which leads to moksha (cite: edge_007004). The atman is also considered a cause of moksha (cite: edge_000251) and a qualified aspect of it (cite: edge_007302). Additionally, dharma, or righteous living, is seen as a cause of moksha (cite: edge_007034) and leads to it (cite: edge_007784), while karma, or action, can both obstruct moksha (cite: edge_007914) and be a qualified aspect of it (cite: edge_020682).

Vishishtadvaita

In the school of Vishishtadvaita, the concept of moksha is closely related to the atman, or soul, which is considered to be the cause of moksha (cite: edge_006386). The atman is also seen as a qualified aspect of moksha, with the released soul possessing certain qualities and experiences, such as undergoing experiences of pleasure (cite: edge_006734). Additionally, dharma, or righteous living, is also considered to be a qualified aspect of moksha, with the pursuit of dharma leading to success and everlasting peace (cite: edge_001307). Ultimately, the atman's true knowledge and freedom from passion can lead to the highest oneness and moksha (cite: edge_005536).

Achintya Bhedabheda

In the achintya_bhedabheda school of philosophy, moksha is related to karma in complex ways: karma can both cause and obstruct moksha (cite: edge_003229, cite: edge_003193). The atman, or self, is also closely tied to moksha, and can lead to or be a cause of it (cite: edge_002741, cite: edge_004056). Additionally, dharma, or righteous living, can be a qualified aspect of or lead to moksha (cite: edge_002962, cite: edge_004014). Ultimately, moksha is distinct from dharma, and achieving it requires more than just following prescribed duties (cite: edge_003543). [Note: this summary may contain an unverified citation.]

Dvaitadvaita

According to the dvaitadvaita school of philosophy, dharma is seen as a cause of moksha (cite: edge_025566). Dharma is also considered a qualified aspect of moksha (cite: edge_024692). Additionally, dharma is said to lead to moksha (cite: edge_026096). It's also noted that dharma can be distinct from moksha, with sacrifice and good works being considered the best path (cite: edge_026116).

Buddhism (Pali Canon)

In Buddhist philosophy, the concept of moksha is distinct from the concept of atman, as a realized one "neither still exists nor no longer exists after death" (cite: edge_008993). At the same time, atman is also seen as a cause of moksha, with a realized one being described as such (cite: edge_008907). The relationship between atman and moksha is complex, with some texts suggesting that a realized one "both still exists and no longer exists after death" (cite: edge_008964). Additionally, dharma is seen as a qualified aspect of moksha, with the idea of giving up one thing being related to it (cite: edge_010080).

Where schools disagree

dharma ↔ moksha

Achintya Bhedabheda asserts LEADS_TO (edge_004014): "faithful in their understanding of spiritual life"

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020829): "the authors of the Smrtis command great respect"

Buddhism (Pali Canon) asserts IS_QUALIFIED_ASPECT_OF (edge_010080): "give up one thing"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007917): "Even a small act of righteousness performed by him who has seen Brahman becomes great and ..."

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_002205): "the vilest and most inauspicious of mankind"

atman ↔ moksha

Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004056): "acquiring perfect transcendental knowledge"

Advaita Vedanta asserts LEADS_TO (edge_020509): "becomes free from all attributes"

Buddhism (Pali Canon) asserts IS_DISTINCT_FROM (edge_009046): "does a realized one still exist after death"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_008029): "the released (soul) (that is spoken of here)"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006747): "the released soul also possesses 'world-energy'"

karma ↔ moksha

Achintya Bhedabheda asserts OBSTRUCTS (edge_004228): "mislead the people, and become known as religious reformers or as incarnations of God"

Advaita Vedanta asserts IS_CAUSE_OF (edge_020828): "the authors of the Smrtis command great respect"

Buddhism (Pali Canon) asserts IS_CAUSE_OF (edge_010345): "aids them right away"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020682): "furnishing experience and liberation"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_000255): "rites for the attainment of pleasure and power"

brahman ↔ moksha

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_021039): "the virtues and vices of the creatures that are about to be born"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007904): "so also destruction of all merit takes place in the case of him who looks down upon Brahma..."

Vishishtadvaita asserts IS_CAUSE_OF (edge_006213): "the bondage and release of the soul result from the wish of the Supreme Person"

jiva ↔ moksha

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_019288): "the aforesaid undecaying"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_008065): "far away from (such power)"

Vishishtadvaita asserts PRESUPPOSES (edge_006631): "the bondage of him who knows is not, at that stage, dissolved"

kama ↔ moksha

Advaita Vedanta asserts OBSTRUCTS (edge_019449): "all desires fall off"

Buddhism (Pali Canon) asserts IS_DISTINCT_FROM (edge_009433): "the escape from sensual desire that has arisen"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_007969): "the desires of the released are real"

bhagavan ↔ moksha

Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004148): "attains to that eternal kingdom"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_008038): "enjoys only through the Lord’s person"