Salvation
The ultimate goal of human life 'Moksha' Is. The goal of consuming Dharma, Artha and Kama is also salvation. The goal of Varnashrama Dharma is also salvation. The ultimate goal of the study and teaching of the Vedas is also salvation. Even the best and the worst people wish for salvation in the end for themselves. That is why salvation is included in the fourth Purushartha.
To make life purely religious and spiritual is very painful and inaccessible. For that it is necessary to control the human tendencies to their utmost level whereas the human mind is the home of desires and aspirations. It is very difficult to get rid of these aspirations and aspirations and without getting rid of them one does not get Nivritti i.e. Moksha.
The struggle of instinct and retirement goes on throughout life. When a man's heart is victorious in this struggle and becomes spontaneous, natural, self-contemplating, full of spirituality and full of intelligence, then his desires and aspirations end and he attains salvation.
Often in old age, a person renounces the attachment of worldly pleasures and moves towards transcendental happiness. With the help of religion and spirituality, he tries to move towards the Supreme Brahman. When the soul becomes free from the bondage of movement by being absorbed in the Supreme Brahman, then he attains salvation. The identification of the soul and the Supreme Soul is the achievement of salvation and ultimate bliss. Spirit 'Limited' And God is 'infinite'.
Moksha 'Saseem' and 'Infinite' establishes unity. Moksha according to Vedic scriptures 'Ultimate knowledge' and 'enjoy' It is the state in which the soul (soul) attains the Supreme Brahman (Paramatma) and becomes free from the cycle of worldly movement.
Ordinarily 'Moksha' Meaning of 'liberation from life' It is taken to be attained but in reality the meaning of Moksha is 'salvation of the soul' Is. Human tendencies are governed by the qualities of Sat, Raja and Tama. When a man's intellect is uninterrupted by the sattvik attitude, then he gets rid of the rajasic and tamasic tendencies and is attracted towards salvation.
Man's intellect and mind are covered by nature (maya), due to which man keeps forgetting his true nature. When a person attains the sattvik knowledge, then the veil of Maya is removed from him and he gets the vision of his true nature. This is called 'Kaivalya' OR 'Moksha' it is said. This is the real relation of Prakriti and Purusha i.e. union of soul and soul.
To attain real knowledge by renouncing ignorance, to come out of the darkness of attachment, to know one's true nature, and to attain liberation from the mode of tamogun and rajogun, and to become stable in the mode of goodness, is salvation. The soul fixed in the mode of goodness leaves Prakriti (Maya) and becomes united with Brahman.
Paths to salvation
There are three main paths to salvation - Karma, Gyan and Bhakti. Man can attain salvation by following any of these paths.
Karma-Marga: The scholars are of the opinion that by performing their social and religious deeds faithfully, one can be inclined towards salvation. He performs his various duties without desiring any fruit. This creates a feeling of non-attachment in man. In this way, by walking on the path of action, he attains the ultimate speed (moksha). Living under various ashrams and performing the specified actions properly, a person progresses towards attainment of salvation.
According to Manu, one should strive for salvation only after getting rid of all the three debts (Dev loan, Rishi loan and Pitra loan). Without getting rid of these debts, salvation is not attained, but man is entitled to Hell. It was necessary for a person desirous of salvation that he should acquire the knowledge of the Vedas, produce sons according to religion, perform sacrifices as per his ability, and then wish for salvation.
According to the Puranas, salvation is attained after performing the tasks of all the ashrams. It is said in the Vayu-Purana that when a person who follows the last ashram renounces auspicious and inauspicious deeds and leaves his gross body, then he becomes completely free from birth, death and rebirth.
Knowledge-Path: The reflective person becomes attached to the avyakt and formless spirit of God with knowledge and thoughts 'Brahm' Trying to be one. This is the basis of knowledge-way of knowledgeable and learned persons.
Bhakti-Marga: In Shrimad Bhagwat Purana, Shrimad Bhagwat Geeta and subsequent texts, the path of devotion to attain salvation has been described. In these texts, devotion is described as superior to action and knowledge. Under the path of Bhakti, man worships the Saguna or Nirguna or both forms of Brahman and renounces his worldly attachments and desires and devotes himself completely to the service of Brahma (God).
Many types of devotion are done to reach Brahman. The devotee forgets all his happiness and sorrows, high and low, good and bad and birth and death. This is true and meaningful devotion.
Purity of character and conduct for attainment of salvation
It was necessary for a person seeking salvation to keep his conscience and conduct pure and sattvik. He used to beg for alms once a day and did not feel any joy or pain whether he got the alms or not. He used to beg as much alms which would fill his stomach. He stayed away from attachment. For that it was necessary to practice control of the mind-vrittis and control of the senses.
Without controlling the senses, man can neither get away from attachment nor can attain real knowledge. For spiritual attainment, it is necessary to achieve the concentration of the mind by controlling the chit-vrittis and controlling the senses. According to Manu, only a person who has control over the senses, renouncer of attachment and aversion and a person engaged in non-violence is worthy of liberation.
Uncontrollable senses confuse the mind and mind of man, due to which he remains entangled in attachment, illusion and worldliness and indulges in attachment and aversion. Under the influence of anger and hatred, he commits violence towards others by mind, word and deed.
The Puranas also prescribe the purity of character and conduct for a person who aspires for salvation. According to Vishnu-Purana, one should not do violence to any living being keeping equal attitude towards enemy and friend and should give up lust, anger, attachment, greed and ego.
According to the Vayu-Purana, it is necessary for a person to possess the qualities of mercy, forgiveness, anger, truth etc. Abandonment of work is said to be mandatory in Matsya Purana. According to Manu, by non-violence, non-attachment to objects, Veda-propounded karma and rigorous penance, man attains the supreme-pada (Brahma pada) in the earth world.
Neglect of work and meaning
By following the rules of dharma, artha and kama, any virtuous person can uplift himself physically, divinely and materially and can be entitled to salvation, that is, the supreme position. He can make his life best and ideal by following pure thoughts and pure conduct.
A life full of restraint, rules and discipline is the proof of any man's effort. The four Purusharthas mentioned in the Indian scriptures are related to each other. By neglecting any one effort or giving more importance to any one effort, the balance of man's thinking and personality is disturbed.
In India, the strong current of sannyas-tradition has been present in every era, under which a person ignores the grihastha ashram and the vanaprastha ashram and follows only the brahmarch ashram and the sanyas ashram. In such a situation, he concentrates himself only on the Purusharthas called Dharma and Moksha and completely neglects Artha and Kama.
The Bhakti Marg, which came in its developed form much later from the Vedic age, has also emphasized on the practice of Purusharthas called Dharma and Moksha, neglecting Artha and Kama, but for the common householder, the practice of Varnashrama Dharma (i.e. four Varnas and four Ashrams) is followed. While following the prescribed duties, it is considered best to make efforts for the achievement of all the four Purusharthas.