A seeker of moksha is known as a ‘mumukshu’ and moksha is granted by the Lord alone. The path to moksha is always open to all, but the truth is that not all are able to tread it, except for some realised souls who are determined to strive for it.
It demands much from the mind and is not a physical path. The greatest barrier that the individual has to surmount is the ‘ahamkara’ that prevents the recognition of the jivatma and Paramatma swaroopa, pointed out Srimati Rukmini Ramamurthy in a discourse.
Anticipating Arjuna’s doubt if the Lord is selective in granting moksha, Krishna explains that His grace is sure to reach all, though each individual has his own preference in seeking the Lord. The Lord’s infinite scheme and tremendous grace is all-inclusive and accommodates every seeker, whatever may be his path. He grants the wishes of his devotees, whether it is for fulfilment of worldly gains or for protection from danger or for treading the path to moksha.
But the fact is that only rarely does one understand the value of moksha as against the ephemeral goals of worldly attainments. One is qualified to seek moksha only when he is able to rise above the three basic emotions, ‘raga, passion, bhaya, fear and krodha, anger,’ by constant meditation on the Lord and on the nature of his atma.
In this context, these three emotions are interpreted as the love for worldly goals, fear or anxiety over giving up these, and anger or dislike against the sastras that insist that one turns away from these goals. This is because one finds a greater sense of security in worldly pursuits than in seeking release from them.
Krishna says that one’s mind is purified when he is able to comprehend the true nature of the Lord’s divine avatars and His leelas. He attains the Lord and is not born again.
