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There are two (2) forms of the ‘Final BEATITUDE’ (MOKSHA, MOKSH, MUKTI) (which implies liberation from the cycle of Births and Deaths). The liberation from sorrows, is the first form, and attaining bliss, or joy (Anand), is the other form. Those who believe, in the first form, think that ‘ANAND’ (Anand) is the part and parcel of the utmost sorrowful consciousness or condition, and “SUSHUPTI” (Sushupti), is the best example of that. Hence, ‘SANKHYA’ (Sankhya) states “Sushupti ..... Bramharupta”, which means that, similar to ‘SAMADHI’ (Samadhi) and ‘SUSHUPTI’ etc., MOKSHA, also is the form of BRAMHA (Bramharupta).

On the other hand, those favouring the theory of ANAND, are of the opinion that only the miseries are hidden, in the state of SUSHUPTI, and no pleasure (Anand) is attained. When, the man awakes, he utters the words, that he enjoyed nice sleep, and this itself represents ‘ANAND’. This is because, during the state of SUSHUPTI, there is no feeling of either the happiness, or sorrow. If, this state of being void of sorrow or happiness, is considered as ANAND, then the man who has breathed CHLOROFORM, and one who is dead, also should be considered as in the state of ANAND. The stones, earth, and walls, also should be considered as LIBERATED (Mukt). But the real meaning of ‘MUKTI’, is to attain ANAND, and hence this doctrine of MOKSHA, is incorrect. The second form of MOKSHA, is ANANDA. But, ANAND is not obtained, till the sorrows are averted. Thus, the real state of MOKSHA, lies in the freedom from sorrows, and attainment of ANAND (JOY). Let us therefore think seriously, about the aversion of miseries, and attainment of JOY.

Freedom from miseries, means to get rid of the natural ties, of the curb of ‘MAYA’ (COSMIC ILLUSION). The state of being void of sorrows, is attained only on getting rid of the Physical body and subtle body. The ‘Nyayshastra’ (Hindu Logic), states that the BODY is the root - cause, of miseries. All sorts of miseries, ‘Adhyatmik’ (Relating to SOUL), ‘Adhidaivik’ (brought on by FATE), ‘Adhibhautik’ (brought by elements, animals etc.), are created by the body only. Hence, the sorrows are avoided only after the destruction of the body. But, ANAND is not attained, only by getting rid of miseries. Let us therefore go deep, into understanding, what is the actual ANAND (JOY).

��The joy can be divided into two forms. The first one implies that I should not get any sort of misery, and should enjoy all the Worldly pleasures, and make myself happy. The second form holds, that I should not experience any kind of sorrow, and should attain the SUPREME ALMIGHTY (GOD), and enjoy his Love. Amongst these two forms, the first one includes the longing for the Self, as well as, the worldly pleasures, while in the second one, there is eagerness for the God. Hence, we have to choose, the one, which is proper.

There is no ANAND (JOY), in worldly pleasures, because it is not obtained, without the presence of body, and the body itself is the house of miseries. So, whatever little worldly pleasure, we experience, through the calamity - producing body, is troublesome, as it is mingled with sorrows.

Thus, the enjoyment of worldly pleasures, cannot be called ‘ANAND’. The second alternative left, is the longing for self, but that also is not ‘ANAND’. No person can be much satisfied, with the longing fore Self, and secondly, the brain or knowledge is necessary, for knowing the SELF. No thoughts will be created, unless the Head exists. Therefore, as this Anand acquired from thoughts, is also dependent on body, it is mixed with miseries. The third point, which destroys this Self - anand, is the ‘SOUL’ (Atma), and its nature. The nature of SOUL is such, that it produces the feelings of desire, hatred, happiness, sorrow, knowledge, and attempting. So, one cannot enjoy Self - anand, calmly. This proves that the longing for self, is not joy. Now, let us consider the second form of joy. It is said that, this joy is attained by the knowledge of Almighty, by union with GOD, and being completely engrossed with him, and that is correct. In order to get pure, permanent JOY, there is the necessity of some substance, that can endow, pure permanent anand. With this view ‘UPANISHAD’ has stated - “Tadvidnyanen ..... Yadwibhati”, which means :- “The Learned Pandits consider SCIENCE, as the nectar, embodied with JOY.” The reason for this is that it is free from natural ties, it is omniscient, and touching all the fields. Hence, it includes only joy, and no miseries.

The second reason of this joy is, that after the attainment of God, all the doubts are cleared, and nothing in the World, remains to be known. - “Bhidyate ..... Paravare ||” (Mu.Oo. 2/2/8).

Therefore, it is unnecessary, to quarrel regarding ‘Dwait’ (Dualism) and ‘Adwait’ (Non-dualism, or Identity). Let us now consider, how Vedas and Upanishads have described the attainment of JOY through association and identity or unity with GOD. A few sentences are quoted below :-“Tamev .......Ayamatma Bramha” (Upanishadwachan).

These quotations from ‘UPANISHAD’, describe the attainment of Almighty God, perceiving (Darshan) him, and union and identity with Him. This clarifies that joy can be obtained only after His (GOD) attainment. Hence, the freedom from natural ties, or liberation from the cycle of births and deaths, and attaining ‘GOD’, can be known as ‘MOKSHA’. And, this itself, is the VAIDIC and PURE form of ‘MOKSHA’ (Moksh).