Moksha 02

Moksha – Pravritti atmaka sastra (Gain oriented Sastra) or Nivritti atmaka sastra (Negation oriented Sastra)?

Is Moksha something to be gained or already gained?

Depending on the method of teaching, moksha can be understood  in two ways. The first method is paravritti marga – effort based pursuit in terms of actions – karma. Karma Khanda portion of vedas is pravrtti-atmaka-sastra.
Karma khanda portion of veda describes various ends such as heaven which can be attained through various yajnas. So these are the goals of kama, artha and dharma that a person can seek and get through karma khanda.
The last portion of the Vedas, called Vedanta, is nivrtti-atmaka-sastra in the sense that is purely in the form of negation. Vedanta – jnana khanda portion of veda deals with moksha as the goal.
Traditional teachers such as Swami Dayananda teach Vedanta using nivritti method. And all other religions and a vast majority of acharyas teach vedanta using pravritti method. The following table lists both methods and some observations.
Note: Sannyasa is nivritti marga. We are not discussing sanyasa marga - lifestyle of a sannyasi here.

Pravritti is the path to moksha Positive, addition or gain based Teaching	Nivritti is the path to moksha Negation or removal based Teaching
Pravritti oriented methods should be limited to only Karma khanda part of veda. Karma khanda describes various yajnas and rituals for various ends.	Jnana khanda part of veda should be studied as nivritti – negation of avidya which seemingly covers atma.
Moksha is something to be achieved. Teaching method is positive – something that you gain. apraptasya prapta - gaining something that one does not have அடைய வேண்டிய பொருள்	Moksha is an already accomplished fact. Teaching method is negative – you negate pancha koshas and bring your attention to atma. praptasya prapta - is gaining something which has already been gained ஏற்கனவே அடையப்பட்ட பொருள்
Guru is somebody who will personally escort sishya to moksha. Guru is expected to have special supernatural siddhi powers.	Guru is a person who is well versed in vedanta sastra and firmly established in brahma jnanam. Guru teaches a qualified student to gain self knowledge.
Guru is normally a single person with a group of followers. Followers normally deify Guru.	There is a lineage of Guru parampara which started with Sadasiva himself. Guru who gives the self knowledge is treated as none other than Isvara.
Prapatti - Surrendering to Isvara is sufficient to reach Moksha.	Isvara bhakti is an integral part of advaita vedanta. Action – karma is performed with Isvara arpana buddhi and results are accepted with prasadha buddhi.
Person reaches moksha only after death.	Person becomes jivan muktha – liberated from samsara while alive.
Smritis such as bhagavatam are considered as more important than vedas.	Vedas are the ultimate authority as a means for moksha.
Stories, anecdotes and gospels of the Guru of that particular cult is used a main method of teaching. Puranic stories especially with miracles and exceptions are repeatedly told.	Puranic and itihasa stories are used only to stress some point in vedanta. Guru does not talk about or encourage discussions on his personal life.
Rajas and tamas pradhana. Leads to wrong notions such as meditation alone will lead to an inner Guru to reveal some fantastic Truth.	Sattva pradhana. Brahma Jnanam is gained by a systematic study of vedanta sastra under a live competent Guru for a length of time.
Most popular. Easy to understand. Moksha is impossible to achieve by paravritti. Because moksha is an already accomplished fact.	Least popular. Difficult to understand. Instantaneous, immediate moksha in this life, now and here.
Sadhana is in terms of karma - actions.	Sadhana is in terms of jnana - knowledge.
Examples are Dvaitins, Visishtadvaitins. Heaven - moksha is a place that you reach after death.	Orthodox Smartha Brahmins maintain that knowledge is the only means for moksha.
Appeals to emotionally minded people.	Suitable for objective and analytical minded persons.
Induces mystery, awe, mystique and magic.	Intellectutal study. People refuse to believe that moksha happens in the intellect of a normal person in the waking state.
Looks at sastra from a western view point. Uses mostly English words. While English words appear simple and attractive, they misdirect and sadhakas are struck at basic questions forever. For example the words "self realization" leads sadhaka to long for a special expreience.	Looks at sastra from a vedic view point. Uses original sanskrit terminology. While vedic terms in sanskrit appear complex, they convey accurate meaning.
Normally svesvara –Isvara bhakti – personal god alone is an important and sometimes only qualification.	Can be Nirisvara (secular) or Svesvara (with a personal deity). Appeals to western world.
No qualifications necessary other than Isvara bhakti.	Required qualifications are listed clearly. Which discourages a sadhaka from this method of learning.
Adds new types of guilt. For example, you are said to be a sinner and need to be saved. Moksha becomes another object to be achieved in our long list of unfulfilled ambitions.	Removes all sorrows and guilts. One becomes free from samsara.
Jiva will always be separate from Isvara. There is no jivatma paramatma aikyam, though some mystical union is described.	Jivatma paramatma aikyam (oneness)  is taught. Note that jivatma not same as jiva.
A sadhaka can choose either Karma, Bhakti, Hatha, Raja or Jnana yoga to reach moksha. There are multiple paths to moksha which is a place or status to be achieved.	Karma yoga purifies and prepares the mind to receive jnana from Guru. Karma yoga makes a person into a qualified student. Knowledge alone is the path to moksha.
Person becomes a bhakta- a devotee. Devotte’s  bhakti should culminate into ananya bhakti – Unconditional Love towards Isvara.	Ananya bhakti – unconditional love can only be towards atma. Even love towards Isvara can only be conditional.
Pravritti method prescribes simple steps such as singing bhajans, meditation and pooja. A person becomes a bhakta – devotee and affirms his love and faith towards Isvara. Sastra based enquiries are either discouraged or unimportant.	A person analyses the impermanence of the objects of kama, artha and dharma. He becomes a mumushu – making moksha as the only goal of life. When that person pursues jnanam as the only means of moksha that person becomes a jijnasu. Once knowledge is gained that person becomes a jnani. A qualified person -> mumukshu -> jijnasu -> jnani.