Editing Moksha (section)

=== Eschatological sense ===

''Moksha'' is a concept associated with ''saṃsāra'' (birth-rebirth cycle). ''Samsara'' originated with religious movements in the first millennium BCE.<ref name="Brittanica"/> These movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each life subject to injury, disease and aging, was seen as a cycle of suffering. By release from this cycle, the [[suffering]] involved in this cycle also ended. This release was called ''moksha'', ''[[nirvana]]'', ''[[kaivalya]]'', ''mukti'' and other terms in various Indian religious traditions but as per Hindu scripture veda one can attain ''mokhsha'' by giving up shadripu ( kama, lobha, krodha, moha, mada and matsarya).<ref>R.C. Mishra, Moksha and the Hindu Worldview, [[Psychology & Developing Societies]], Vol. 25, Issue 1, pp 23, 27</ref> A desire for the release from pain and suffering seems to lie at the root of striving for moksha, and it is commonly believed that moksha is an otherwordly reality, only achievable at the end of life, not during.<ref name=":0">{{Cite book |last=Mishra |first=R.C |title=Moksha and the Hindu World View |publisher=New Delhi, India: SAGE Publications |year=2013 |pages=21–42}}</ref> However there is also a notion that ''moksha'' can be achieved during life in the form of a state of liberation, known as [[Jivanmukta|jivan-mukti]], although this is still reliant on personal and spiritual endeavours attributed to attaining moksha.<ref name=":0" />

[[Eschatology|Eschatological]] ideas evolved in Hinduism.<ref>N. Ross Reat (1990), The Origins of Indian Psychology, {{ISBN|0-89581-924-4}}, Asian Humanities Press, Chapter 2</ref> In earliest Vedic literature, heaven and hell sufficed [[soteriology|soteriological]] curiosities. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each person's ''[[Punya (Hinduism)|puṇya]]'' (merit, good deeds) or ''pāp'' (demerit, sin) as human beings affected their afterlife.<ref>See:
* Simon Brodbeck (2011), Sanskrit Epics: The Ramayana, Mahabharata and Harivamsa, in Jessica Frazier (Editor) – The Continuum Companion to Hindu Studies, {{ISBN|978-0-8264-9966-0}}, pp 83–100
* J. A. B. Van Buitenen, Dharma and Moksa, Philosophy East and West, Vol. 7, No. 1/2 (Apr. – Jul., 1957), pp. 33–40</ref> This question led to the conception of an afterlife where the person stayed in heaven or hell, in proportion to their merit or demerit, then returned to earth and were reborn, the cycle continuing indefinitely. The rebirth idea ultimately flowered into the ideas of ''saṃsāra'', or transmigration – where one's balance sheet of ''[[karma]]'' determined one's rebirth. Along with this idea of ''saṃsāra'', the ancient scholars developed the concept of ''moksha'', as a state that released a person from the ''saṃsāra'' cycle. ''Moksha'' release in eschatological sense in these ancient literature of Hinduism, suggests [[J. A. B. van Buitenen|van Buitenen]],<ref name=jabvb>J. A. B. Van Buitenen, Dharma and Moksa, Philosophy East and West, Vol. 7, No. 1/2 (Apr. – Jul., 1957), pp. 33–40</ref> comes from self-knowledge and consciousness of oneness of supreme soul.