The Many Paths and the One Goal
In Jainism, the journey towards liberation (moksha) is often expressed through different approaches: Bhakti mārga (devotion and surrender), Kriyā mārga (rituals and practices), and Jñāna mārga (knowledge, wisdom, satsang). Many seekers attach themselves to one of these and proudly declare, “I belong to this path.” Yet this tendency arises from the very nature of the mind—it clings to identities and rests in familiar patterns.
At a deeper level, the truth is that the path to liberation is not confined to any single approach. The essence of moksha lies hidden within all these paths, and the seeker’s work is to balance them wisely, to embrace whatever nourishes inner progress, and to drop whatever binds.
But this balance can only emerge when I truly recognize who I am. My being today revolves around a false identity—the śarīra (body), mana (mind), and karma. This identity is bound by moha—attachment, aversion, and ignorance. Living only for the fulfillment of the body, the mind, or karmic fruits is essentially catering to this false self. The real identity is the ātman (soul). Its upliftment lies in freeing it from karmic bondage, in transcending the cycle of śubha (good) and aśubha (bad), and orienting myself towards śuddha (pure). Between aśubha and śubha, the latter is obviously preferable, yet even śubha belongs to the realm of the false identity. Only śuddha reveals the truth of who I am.
This realization shines brighter when placed against the backdrop of human birth. Manushya bhava is ati-mahā-durlabh—rarest of the rare. And in this life, I have been blessed with intact senses, a discerning intellect, limited desires, and access to the wisdom of dharma. These are not accidents of “luck” but the results of immense puruṣārtha (efforts) across countless past lives. What I call “destiny” today is nothing but the fruit of yesterday’s effort.
The vital question, then, is how I use my present effort. If all my energy goes only into managing this one lifetime—into serving the false identity—I merely consume the fruits of past puruṣārtha. But if I also dedicate myself to the higher aim—planning beyond death, aligning with the soul’s purity, and moving towards freedom—then today’s puruṣārtha becomes the seed of liberation itself.
The wise way is balance: to fulfill the responsibilities of this birth, while drawing a line that guards sufficient time and effort for inner ascent. For if I miss this opportunity, it may be near impossible to regain such a birth—with stability, comfort, wisdom, and exposure to the true path of moksha.
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Conclusion
The path to liberation is not about choosing devotion over knowledge, or rituals over devotion. It is about piercing the illusion of the false identity and re-orienting towards the soul’s true identity. Bhakti, kriyā, and jñāna—all become meaningful only when they serve this higher aim of transcending śubha-aśubha and moving into śuddha. To live with this awareness is to honor the puruṣārtha of countless past lives, to redeem the present one, and to step consciously towar
ds eternal freedom.
