Write the kinds of Mukti according to Acharya Shankara.

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Points to Remember:

  • Acharya Shankara’s classification of Mukti (liberation) hinges on his Advaita Vedanta philosophy.
  • Mukti is not merely an escape from suffering but a realization of one’s true nature as Brahman (ultimate reality).
  • Shankara outlines different paths and stages towards Mukti, not distinct types of Mukti itself.

Introduction:

Acharya Shankara (c. 788 – c. 820 CE), a pivotal figure in Hindu philosophy, profoundly impacted the understanding of Mukti (liberation). Unlike some schools of thought that envision Mukti as a reward in heaven or a transition to a higher realm, Shankara’s Advaita Vedanta posits Mukti as the realization of the inherent oneness of the individual self (Atman) with the ultimate reality (Brahman). This realization transcends the limitations of the physical body and the cycle of birth and death (samsara). Shankara doesn’t categorize Mukti into distinct “kinds,” but rather describes different paths and stages leading to this ultimate liberation. His emphasis is on the process of attaining Mukti, not on different types of final states.

Body:

1. Paths to Mukti (Not Kinds of Mukti): Shankara doesn’t define different kinds of Mukti, but rather emphasizes the various paths (Marga) one can follow to achieve it. These paths are not mutually exclusive and often intertwine:

  • Jnana Marga (Path of Knowledge): This is the primary path advocated by Shankara. It involves rigorous self-inquiry (Atma-vichara) to understand the illusory nature of the ego and the ultimate reality of Brahman. This path relies heavily on scriptural study (Vedas and Upanishads) and the guidance of a guru. It emphasizes direct experiential knowledge over ritualistic practices.

  • Karma Marga (Path of Action): This path emphasizes selfless action (Nishkama Karma) performed without attachment to results. While not the primary path for Shankara, performing one’s duty without egoistic desires purifies the mind and prepares it for the realization of Brahman.

  • Bhakti Marga (Path of Devotion): Although less emphasized than Jnana Marga in Shankara’s system, devotion to a personal deity (Ishta Devata) can be a stepping stone towards the ultimate realization of the impersonal Brahman. The devotion helps to cultivate a sense of surrender and purify the mind.

2. Stages Towards Mukti (Not Kinds of Mukti): Shankara describes stages on the path to Mukti, not different kinds of Mukti itself. These stages represent progressive understanding and realization:

  • Viveka (Discrimination): The initial stage involves distinguishing between the real (Brahman) and the unreal (Maya, illusion).

  • Vairagya (Dispassion): This involves detaching oneself from worldly desires and attachments.

  • Shat-sampatti (Sixfold Qualification): This includes qualities like Sama (tranquility), Dama (self-control), Uparati (withdrawal from sense objects), Titiksha (endurance), Shraddha (faith), and Samadhana (concentration).

  • Jivanmukti (Liberation while living): This is the state of experiencing liberation while still embodied. The individual transcends the limitations of the ego but continues to live in the world, acting selflessly.

  • Videhamukti (Liberation after death): This is the final liberation after death, where the individual is completely released from the cycle of rebirth.

Conclusion:

Acharya Shankara’s philosophy doesn’t categorize Mukti into different kinds. Instead, he emphasizes the process of self-realization through various paths and stages. The ultimate goal is the realization of the Atman’s identity with Brahman, transcending the limitations of the individual self and the cycle of birth and death. While Jnana Marga is the primary path, Karma Marga and Bhakti Marga can be supportive. The journey involves cultivating discrimination, dispassion, and the sixfold qualifications, leading to Jivanmukti and ultimately Videhamukti. This holistic approach emphasizes self-knowledge and selfless action, culminating in a state of complete liberation and harmony with the ultimate reality, reflecting the core values of Advaita Vedanta.

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