asa ▁( f ears ▁bes et ting ▁one ' s ▁life ) ▁and ▁av id ya ▁( ign or ance ▁or ▁anything ▁that ▁is ▁not ▁true ▁knowledge ). ▁ ▁As ▁a ▁state ▁of ▁per fection ▁▁ ▁Many ▁schools ▁of ▁H indu ism ▁according ▁to ▁Daniel ▁Ing alls , ▁see ▁m ok sha ▁as ▁a ▁state ▁of ▁per fection . ▁The ▁concept ▁was ▁seen ▁as ▁a ▁natural ▁goal ▁beyond ▁d har ma . ▁M ok sha , ▁in ▁the ▁ep ics ▁and ▁ancient ▁literature ▁of ▁H indu ism , ▁is ▁seen ▁as ▁achiev able ▁by ▁the ▁same ▁techniques ▁necessary ▁to ▁practice ▁d har ma . ▁Self - dis cipl ine ▁is ▁the ▁path ▁to ▁d har ma , ▁m ok sha ▁is ▁self - dis cipl ine ▁that ▁is ▁so ▁perfect ▁that ▁it ▁becomes ▁un cons cious , ▁second ▁nature . ▁D har ma ▁is ▁thus ▁a ▁means ▁to ▁m ok sha . ▁ ▁The ▁Sam kh ya ▁school ▁of ▁H indu ism , ▁for ▁example , ▁suggests ▁that ▁one ▁of ▁the ▁paths ▁to ▁m ok sha ▁is ▁to ▁magn ify ▁one ' s ▁s att v am . ▁To ▁magn ify ▁one ' s ▁s att v am , ▁one ▁must ▁develop ▁ones elf ▁where ▁one ' s ▁s att v am ▁becomes ▁one ' s ▁instinct ive ▁nature . ▁Many ▁schools ▁of ▁H indu ism ▁thus ▁understood ▁d har ma ▁and ▁m ok sha ▁as ▁two ▁points ▁of ▁a ▁single ▁journey ▁of ▁life , ▁a ▁journey ▁for ▁which ▁the ▁vi atic um