Talk:Karm, Dharm and Samsāraa:Pravritti and Nivritti Dharm:Dharm and mokṣa

By Vishal Agarwal

Trapped in the perpetual cycle of saṃsāra, we continue to face births and deaths, and experience joys and sorrows. Can we get out of this cycle? How can we live an eternal life, overcome death, and experience everlasting bliss? Is there a possibility to experience happiness that is unalloyed with pain, is permanent, does not cause sorrow to anyone else and is unsurpassed by any other type of happiness?

The answer of Hindu dharm is a resounding ‘Yes’ and it says that such a state does exist, and is called ‘mokṣa’, which means ‘liberation from saṃsāra.’

Let him reflect on the rebirths of souls caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama. Manusmṛti 6.61

On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases. Manusmṛti 6.62

On the departure of the individual soul from this body, its new birth in another womb, and on its wanderings through ten thousand millions of existences. Manusmṛti 6.63

On the infliction of pain on embodied (spirits) which is caused by evil deeds, and the gain of eternal bliss, which is caused by the attainment of their highest goal, gained through spiritual merit. Manusmṛti 6.64

By deep meditation, let him recognize the subtle nature of the Supreme Soul, and its presence in all organisms, both the highest and the lowest. Manusmṛti 6.65

‘This world is very frightful, devoid of any meaning or essence (or substance)’ – He who enjoys the world with this attitude alone attains mokṣa, there is no doubt about it. Śaṅkha Smṛti 7.10

Mokṣa Dharma

A branch of dharm encompasses teachings, philosophy, practice and achievement of the final liberation from the cycle of births and deaths which is referred to as mokṣa. To distinguish the more mundane parts of dharm from those that are focused on mokṣa, we sometimes use the phrase ‘mokṣa dharm’ which means dharm that relates to and takes us to mokṣa. For example, in the Manusmṛti (Manu’s dharmaśāstra), the last or the twelfth chapter can be referred to as mokṣa dharm, after the first 11 chapters have dealt with other aspects like varṇa dharm, āśrama dharm, rāja dharm, prāyaścitta etc.

Distinctions Between Dharma and Mokṣa

Dharm and mokṣa are contrasted in two other ways to bring out their differences:

1. Source of Obligation vs. Inner Realization

First, dharm derives from the injunctions or commands to act in specific ways in the Vedas and other sacred texts. Mokṣa is not derived from scriptural commands, but from their spiritual teachings dealing with the ātmā and Paramātmā.

Dharm is that purpose of human life that is characterized by commands of the sacred texts. Pūrva Mīmāṃsā Sūtra 1.1.2

This ought to be done, that ought not to be done – these considerations are not relevant to mokṣa. Instead, those alone are means to mokṣa by hearing or seeing which one’s intellect is focused on the soul. Anugītā 19.7

However, some teachers declare that even the sections of Vedas that contain Vedāntic teachings nevertheless command us to follow and act (karm) on these spiritual instructions. Therefore, the distinction is more about the final goal or purpose of these actions, and this is highlighted by the second distinction between dharm and mokṣa.

2. Desire for Fruition vs. Desireless Action

The prime motivation for dharm is desire for favorable outcomes or fruit (like a better life, rebirth in a heaven) by performing actions.

The enabler (or instrumental cause) of dharm is all that is desired by the doer. Pūrva Mīmāṃsā Sūtra 1.1.3

On the other hand, mokṣa involves performing actions without a desire for their fruit or outcomes. This second distinction acknowledges that advancing towards mokṣa also involves performing karm, but the intent and goal of this karm is different from that of karm in the pursuit of dharm.