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Can a Muslim attain Moksha even if he worships Allah and follows the teaching of the Quran?

Can a Jew attain Moksha even if he follows the teaching of the Torah?

And can a non Sanatani attain Moksha and heaven?

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    Your answer is here Jan 17 at 10:54
  • @Mr. Sigma But it doesn't answer my question Jan 17 at 11:58
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    Your question is asking for opinions and is highly opinionated. 'Belief' does not constitute being religious. Religion is in being and becoming, not in belief. What you 'believe' is of minor consequence. All scriptures teach love of God, compassion for living beings, and unselfishness. If you practice these you are taking refuge in God, you will attain God. See Gita Chapter 9 verse.32, and GIta Chapter 18. Jan 18 at 4:43
  • Moksha means freedom from rebirth, but Muslims and Jews dont believe in reincarnation of soul, but only on attaining heaven or hell on the judgement day, so the answer is no, unless they believe in immortal soul which is eastern spirituality, just like there is no God or religion for animal souls. "That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas (mind), and the vital breath, with the eyes and ears, with earth, water, air, and ākāśa (sky), with fire and with what is other than fire, with desire and the absence of desire,"
    – user22687
    Jan 19 at 10:51
  • " with anger and the absence of anger, with righteousness and unrighteousness, with everything — it is identified, as is well known, with this (what is perceived) and with that (what is inferred). As it [Ātman] does and acts, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through good acts, and vicious through evil acts. Others, however, say, "The self is identified with desire alone. What it desires, so it resolves; what it resolves, so is its deed; and what deed it does, so it reaps." — Brihadaranyaka Upanishad 4.4.5
    – user22687
    Jan 19 at 10:54
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Indeed even a non Hindu can attain Moksha. Swami Harshananda in one of his introductory essays writes "The statement of Sri Ramakrishna that there are several ice-bergs in the boundless ocean clinches this issue very well. All the ice-bergs as also the ocean itself, are all WATER only! Once this Vedantic background is grasped, the idea of polytheism vanishes completely. The worship of Siva, Sakti or Visnu becomes the adoration of the one Supreme Being who is Personal-Impersonal. The Bhagavad Gita (4.11; 7.21) states the same truth in an unmistakable language."

BG 4.11: In whatever way people surrender unto me, I reciprocate with them accordingly. Everyone follows my path, knowingly or unknowingly, O son of Pritha.

Swami Tapasyananda writes "According to the stages of human evolution, there will be different conceptions of the Deity, and the followers of one, even if they think theirs is more refined, need not look down upon others as heathens or Kaffirs worshiping false Deities, and consider themselves alone as the followers of the true Deity. For whatever the path, God approaches man through that path, and if the faith of the votary is genuine, he will be led to higher and higher forms of worship. So the followers of every religion must have respect for, and have acceptance of, the faith and form of worship of other religions in spite of the differences that are sure to prevailing their ideologies and practices. For it is the same God that is worshipped by them all. Just as all rivers, in spite of their divergent courses, lead to the same ocean, so do all faiths lead to Him, i.e., take one to the same God who inspires them all. This Gita teaching has been proclaimed to the modern world by Sri Ramakrishna in his saying: "As many faiths, so many paths

BG 7.21 : Whatsoever form any devotee desires to worship with faith that (same) faith of his I make firm and unflinching.

BG 9.23 : Even those who, being devoted to other deities and endowed with faith, worship (them), they also, O son of Kunti, worship Me alone (though) following the wrong method.

BG 9.25 : The worshippers of other gods go to them; to the manes go the ancestor-worshippers; to the deities who preside over the elements go their worshippers; but My devotees come to Me.

BG 12.4 : Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings verily they also come unto Me.

All Vedic and Non Vedic Shastras and many more Sastras, the Omniscient Divine Being has made in brief.The wise say that each of these sastras is intended for a particular class according to the individual qualification, not all for one. As all streams ultimately empty themselves into the ocean, so all these paths ultimately lead to the Mahesvara Himself. Worshipped in what form so ever by people as ordained in their respective scriptures. He assumes that form and takes the devotee on to the next higher step, By His Grace man attains to superior paths. Thus these paths, laid out as they are by Shiva, are all of them true and serviceable. Shiva is supremely merciful, omniscient, and altogether stainless. Yet of all the paths, the path of the Veda is the best as conducing to all good." (Chapter 22, Yajna Vaibhava Khanda, Suta Samhita, Skanda Purana )

As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”(Shiva-Mahimna-Stotra compiled by Pushpadanta)

He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well--the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call 'pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal' but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him.(Gospel of Sri Ramakrishna)

You must remember that humanity travels not from error to truth, but from truth to truth; it may be, if you like it better, from lower truth to higher truth, but never from error to truth. Suppose you start from here and travel towards the sun in a straight line. From here the sun looks only small in size. Suppose you go forwards a million miles, the sun will be much bigger. At every stage the sun will become bigger and bigger. Suppose twenty thousand photographs had been taken of the same sun, from different standpoints; these twenty thousand photographs will certainly differ from one another. But can you deny that each is a photograph of the same sun? So all forms of religion, high or low, are just different stages towards that eternal state of light, which is God Himself. Some embody a lower view, some a higher, and that is all the difference.(The Complete Works of Swami Vivekananda Vol 4)

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I cannot answer the questions about Muslims and Jews. But I can answer your last question.

And can a non Sanatani attain Moksha and heaven.

Yes, one does not need to believe in Hindu God or eternal Atman for attaining moksha. This conclusion is implied from some of the Gita verses below

2.14. But the contacts of the organs with the objects are the producers of cold and heat, happiness and sorrow. They have a beginning and an end, (and) are transient. Bear them, O descendant of Bharata.

2.15 O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same he is fit for Immortality.

In the above 2 verses, nothing is mentioned about God in the context of attaining moksha. Not coincidentally, this chapter of BG is called sAmkhya yoga and sAmkhya was originally non-theistic.

Krishna is also not very particular about belief in an eternal Atman. See below -

2.26 On the other hand, if you think this One (Atman) is born continually or dies constantly, even then, O mighty-armed one, you ought not to grieve thus.

2.27 For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.

Above verses show that according to Krishna, the removal of grief is more important than belief in Atman. Just by accepting the transient nature of things and maintaining equanimity in pleasure and pain, one can attain moksha.

Thus, it is not necessary to believe in God or eternal Atman for moksha. A non-Hindu can attain happiness and moksha simply by following above teachings.

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