The Sanskrit term is derived from the root words, jiva, meaning "life," and mukti, meaning "freedom." Sikhism would reject the individualistic frame of the concept of jivan mukti too.
That they can lend themselves to an eclectic treatment also testifies to their conceptual proximity and the Sikh concern with its catholicity.In the second place, the Sikh thought seems to place accent on the positive aspect of muktlthus departing from those schools that lay primary emphasis on its negative aspects.
This website serves to heighten the awareness of Sikhism and hopefully can be of some use to seekers of knowledge.SearchGurbani brings to you a unique and comprehensive approach to explore and experience the word of God. It spells for the mukta a final cessation of the weals and woes of the cycle of birthdeathbirth (janammaran). That possibly signifies that these various terms, though differing somewhat in conceptual detail one from the other, are held to be essentially identical by Sikh thought.Alternately, the Sikh view of muktis essentially an eclectic one. That essentially implies a bonded state from which man must be freed—be it ignorance (ajnan), nescience (maya), mortality (kal), suffering (dukkha), passion (kama), desire (trishna), attachment (moha), superstition (bhrama), physical body (sharira) or the wheel of life and death (avagavan). As an example of the latter, one may take the concept of moksa in the Bhagvadgitd which is described as emancipation from evil (vii, 20), from karma (iv, 28), from lust and anger (v, 26), from decay and death (vii, 29), from the body (v, 23), from the illusion of opposites (XV, 5) and so on. posted by Robertevomy
GG, 116).
In point of fact, man is born free, but as he grows up, the ways of the world grow upon him.That is how from his nascent free slate (sahaj) he slinks down step by step into the conditioned existence of worldly pursuit (dhdl). You can explore these scriptures page by page, by chapter index or search for a keyword. It spells for the mukta a final cessation of the weals and woes of the cycle of birth-death -birth (janam-maran). Although sometimes translated as `salvation`, mukti is different from the Christian salvation. In Sikhism, beginning in the year 1469 A.D. with First Guru Nanak Dev, a succession of ten gurus each embodied jot, or the light of spiritual illumination. The above bird`seye view of muktias conceived by different schools of Indian philosophy serves as the essential background for the Sikh concept.In the first place, the variegated terminology employed by the various schools including such terms as moksa, nirvana, paramgati, brahmajndna, nirbhaupad, shunya (Punjabi sunn), nirguna avasthd, etc has been indistinctively employed in the Sikh scripture.
Separation and egoconsciousness stand decimated. Nirvana is the name for mukti in the Buddhist vocabulary, the two being considered mutually comparable in the same Thought category (Majjhimai 304). He, rather, discovers within himself an unexpected power to withstand and not be shaken by any threat or danger. Jalous Outdoor procession led by the Guru Granth Sahib and five Khalsa Sikhs. On the positive side, mukti signifies the fullest and truest realization of the self. The Guru can remove all fetters and render one free (bandhan kati mukati guri kina, GG, 804). The Upanishads link jivanmukti to karma as attaining jivanmukti depends on the karma of Self. Mukti has two aspects a negative and a positive one.
Everlasting peace of the eternal and infinite self transcend the make-believe world of weal and woe, good and evil, gaiety and sorrow, wisdom and folly. The mukta is not just free from this or that, he is the master of sense and self, fearless (nirbhai) and devoid of rancour (nirvair), upright yet humble, treating all creatures as if they were he himself, wanting nothing, clinging to nothing.He rises from the life of do`s and don`ts to that of perfectiona state ofatonement with the Allself. The basic concept underlying mukti is that human life is in bondage on account of its own works (karma).All the schools of Indian philosophy, with the lone exception of Carvaka, conceive of an emancipated soul which, after exhausting the effects of all karmas, attains the liberated state. He no longer lives for himself. The path of liv has its own distinctive discipline which therefore is a prerequisite for mukti. That essentially implies a bonded state from which man must be freedbe it ignorance (a/nan), nescience (mdya), mortality (kdl), suffering (dukkha), passion (kama), desire (trishna), attachment (moha), superstition (bhramd), physical body (shanra) or the wheel of life and death (dvdgavan). He lives for others.1. Separation and ego-consciousness stand decimated. This discipline includes good actions as the first requisite (binu kartuti mukti nd pdiaiGG, 201).Other requisites are: the giving up of egoism (mukti dudrd soi pde je vichon dpu gavdi, GG, 1276); associating with Godmen (mukti pdiai sddh sangati, GG, 675); dwelling upon the Guru`s word (mukti mahd sukh gur sabadu bichdri, GG, 942), and accepting it mentally (mannai pdvahi mokhu dudr.
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