(Sanskrit ) "to liberate, to free from, to get rid of." Liberation. Similar is usage to mukti ("release").
"Moksha is freedom from births and deaths. It is the attainment of eternal bliss. It has neither space nor time in itself; nor is there in it any state, external or internal. You are born to attain Moksha or the final emancipation. Moksha is your goal. Kill this little “I” or egoism through enquiry of Who am I? You will attain Moksha and shine as an Emperor of this world. May you attain Moksha in this very birth." - Swami Sivananda
"Oneness of Self or oneness of Existence is Reality, and the realisation of this Reality is Moksha. Moksha is the breaking down of the barriers that constitute separate existence. Moksha is the absolute state of Being, where the unity of all-pervading and all-permeatingis realised with certainty, like that of an orange which we see in our palm. Moksha is not an attainment of liberation from an actual state of bondage, but is the realisation of the liberation which already exists. It is freedom from the false notion of bondage. The individual feels itself to be in bondage on account of ignorance caused by the power of Avidya. When the false belief caused by delusion is removed by Knowledge of , the state of Moksha is realised then and there, in this very life. It is not to follow after death. The cause of delusion is the desire in man. The desires generate the thought-waves, and the thought-waves veil the real nature of the which is blissful, immortal, and eternal. When the desires are annihilated, Knowledge of Brahman dawns on the individual. Knowledge of Brahman is not an action. You cannot reach Brahman even as you cannot reach yourself except by knowing yourself. Knowledge of Brahman is absolute and direct. It is intuitive experience." - Swami Sivananda
"30. What is Banḍha [bondage]? Such Saṅkalpas [thoughts] as "I was born," etc., arising from the affinities of beginningless Ajñāna form bondage. The thought obscuration [or mental ignorance] of the mundane existence of "mine" in such as father, mother, brother, wife, child, house, gardens, lands, etc., forms bondage. The thoughts of I-ness as actor, etc., are bondage. The thought of the development in oneself of the eight Siḍḍhis (higher psychical powers) as Anima and others is bondage. The thought of propitiating the angels, men, etc., is bondage. The thought of going through the eight means of Yoga practice, Yama, etc., is bondage. The thought of performing the duties of one's own caste and order of life is bondage. The thought that command, fear and doubt are the attributes of [or pertain to] Āṭmā is bondage. The thought of knowing the rules of performing sacrifices, vows, austerity and gift is bondage. Even the mere thought of desire for Moksha (emancipation) is bondage. By the very act of thought, bondage is caused."
"31. What is Moksha [emancipation]? Moksha is the (state of) the annihilation, through the discrimination of the eternal from the non-eternal, of all thoughts of bondage, like those of "mine" in objects of pleasure and pain, lands, etc., in this transitory mundane existence." - Nirālamba Upanishaḍ of Śukla-Yajurveḍa
"1. What is Banḍha [bondage]? Āṭmā [the Self] falsely superimposing the body and others which are not-Self upon Himself, and identifying Himself with them—this identification forms the bondage of the Self."
"2. What is Moksha [emancipation]? The freedom from that [identification] is Moksha." - Sarvasāra-Upanishaḍ of Kṛshṇa-Yajurveḍa
"A pure-minded person, by purification of his heart, is able to destroy the good and evil effect of his actions and attains eternal beatitude by the enlightenment of his inward spirit. That state of peace and purification of heart is likened to the state of a person who in a cheerful state of mind sleeps soundly, or the brilliance of a lamp trimmed by a skillful hand. Such a pure-minded person living on spare diet perceives the Supreme Spirit reflected in his own, and by practising concentration of mind in the evening and small hours of the night, he beholds the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp, and thus he attains salvation. Avarice and anger must be subdued by all means, for this act constitutes the most sacred virtue that people can practise and is considered to be the means by which men can cross over to the other side of this sea of affliction and trouble. A man must preserve his righteousness from being overcome by the evil consequences of anger, his virtues from the effects of pride, his learning from the effects of vanity, and his own spirit from illusion. Leniency is the best of virtues, and forbearance is the best of powers, the knowledge of our spiritual nature is the best of all knowledge, and truthfulness is the best of all religious obligations. The telling of truth is good, and the knowledge of truth may also be good, but what conduces to the greatest good of all creatures, is known as the highest truth. He whose actions are performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation, is a real Sannyasin and is really wise. And as communion with Brahma cannot be taught to us, even by our spiritual preceptor,--he only giving us a clue to the mystery--renunciation of the material world is called Yoga. We must not do harm to any creature and must live in terms of amity with all, and in this our present existence, we must not avenge ourselves on any creature. Self-abnegation, peace of mind, renunciation of hope, and equanimity,--these are the ways by which spiritual enlightenment can always be secured; and the knowledge of self (one's own spiritual nature) is the best of all knowledge. In this world as well as hereafter, renouncing all worldly desires and assuming a stoic indifference, wherein all suffering is at rest, people should fulfil their religious duties with the aid of their intelligence. The muni who desires to obtain moksha (salvation), which is very difficult to attain, must be constant in austerities, forbearing, self-restrained, and must give up that longing fondness which binds him to the things of this earth." - Mahabharata 212
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