Bhikshu Kotikarna mentioned that Moksha is to understand your true nature. (अपने असली स्वरूप को पहचानना ही मोक्ष है।). However, for a majority of us the question would remain as beautifully asked by the student in Vivekachoodamani: भ्रमेणाप्यन्यथा वाऽस्तु जीवभावः परात्मनः तदुपाधेरनादित्वान्नानादेनार्श इष्यते॥ अतोस्य जीवभावोऽपि नित्या भवति संसृतिः न निवर्तेत तन्मोक्षः कथं मे श्रीगुरो वद॥ [- १९२ & १९३] bhrameṇāpyanyathā vā'stu jīvabhāvaḥ parātmanaḥ tadupādheranāditvānnānādenārśa iṣyate. atosya jīvabhāvo'pi nityā bhavati saṁsṛtiḥ na nivarteta tanmokṣaḥ kathaṁ me śrīguro vada. [192 & 193] That the Supreme Self has come to consider itself as the jiva, through delusion or otherwise, is a superimposition which is beginning less. That which is beginning less cannot be said to have an end ! So the jiva-hood of the Self must also be without an end, ever subject to transmigration. Please tell me, O revered Teacher, how then can there be 'moksha' (liberation) for the Self? ...
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