Since Hindus and Jains, both believe in rebirth, the word “moksha” and its new meaning — that is salvation — gelled very well in Hindu psyche and continued to flourish for centuries. Nevertheless, one nagging question persisted—a question concerning its temporality: Does moksha come into effect in this very life, or only in a subsequent one?
Jainism is very clear about it! A person can attain what they call “kevala-jñāna” (perfect/omniscient knowledge) during this very human life. This is precisely what happened to the Tīrthaṅkaras, including Mahāvīra. After attaining kevala-jñāna, the liberated omniscient being is still physically alive. Such a person is called a kevalin and continues to exist in the embodied state until the remaining lifespan comes to an end.
In the Hindu vedāntic traditions also moksha is attainable in this very life. In fact, three key Upanishadhs – Brahadaranyaka, Kenoupnishad and Katha Upanishad – distinctly affirm, repeatedly, that one must achieve moksh in this very life.
Brahadaranaka (4.4.14) is the oldest and the most revered Upanishadha amongst the Hindus. It clearly says:
While still living in this world, we should realize That*. If we fail to know It*, it is a great loss (in fact the word used in Sanskrit is vinasha which literally means destruction). Those who know That* attain immortality; the others merely go on to suffer.
Here “इह एव सन्तः” (iha eva santaḥ) is particularly significant: “while still here,” “while still alive,” or “in this very life.” Thus, the verse strongly supports the idea that the realization of the Self/Brahman i.e salvation is to be attained during one’s present life, rather than being postponed until after death.
Almost similar thought is expressed in Kenoupnishad (also called Kena Upanishada) chapter 2, mantra 5.
It says:
Here, in this world, if my Self comes to know the truth then it’s fine. If not then it’s a great loss (here again the word used in Sanskrit is vinasha which literally means destruction). Having known Him/It* in this very world, the wise/learned ones have concluded that those who know the Truth achieve immortality herein and hereafter.
The Upaniṣad‘s expression here is अमृता भवन्ति — “become immortal”, rather than moksha. It also uses the verbal idea of knowing/realizing here (इह) followed by becoming amrta after leaving this world.
In Katha Upanishad 6.4 as well almost similar thought has been reiterated.
इह चेदशकद्बोद्धुं प्राक् शरीरस्य विस्रसः।
ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ||४||
If one is able to know It* here, before this body withers away, then one becomes liberated; but otherwise, one is destined to reborn in this worlds.
In this verse, इह (“here”) and प्राक् शरीरस्य विस्रसः (“before the dissolution/death of the body”) are especially important: the verse is asserting that realization while still embodied, in this life, is decisive.
(*In all Hindu ancient scriptures — including Vedic, vedantic and epic – the absolute, omniscient spiritual entity has been named/denoted by the word “That” तत्)
Katha Upanishadha or Kathopnishadha as it is called, verse 17 of chapter 1, sub-chapter 1 explains how and why salvation is achievable in this life.
In Katha Upanishad 1.1.17 says:
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥
The translation/explanation of the mantra is a bit tricky**. Since most of the AI bots pick Shankaracharya’s translation – and that is the only one available on the Internet – the AI bots keep on repeating same or similar translations. I, for one, beg to differ from Shankara’s translation because of the denotation and connotation he picked for the two key words sandhim (सन्धिं) and trikarma (त्रिकर्म).
The verse, if we take a deep dive, would translate to mean that the one who masters the wisdom of the three conjunctions (sandhim or सन्धिं) and masters the karmas related to them, conquers life and death.
Katha Upanishad 1.1.17, thus, exemplifies, that moksha or salvation is a property of the living body, rather than after-life.
In spite of various hints and suggestions given in vedic and post vedic Hindu scriptures, a large section of present day Sanatan Dharm protagonist and dharmacharyas assert and preach that Moksha is a “state of our soul in which we get freedom from the cycle of birth, death and rebirth.”
This interpretation of the word “moksha”, developed probably in the last 200 years, has created much confusion among the Hindus who blindly follow their gurus and religious leaders without going to the original scriptures. It is, probably, for such a class of people that Bhagwadagita chapter, shlok 29 leaves a word of caution for the wise.
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥
Those who are bewildered and passionately attached to the glitter and allure of the world may be left to their ways. The wise should not seek to unsettle them or coax them into changing their course.
(**Since this is one of the cardinal mantras of Katha Upanishadha I will take it up separately.)
Concluded