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It is natural to describe the actions and their distinctions in greater detail. Before making a comparison, it is also essential to understand what notions are upheld regarding the final goal of character analysis—moksha. Since the concept of moksha arises from the renunciation of suffering, all philosophies regard moksha as the ultimate cessation of suffering. Nyaya, Vaisheshika, Yoga, and Buddhism all believe that besides the cessation of suffering, there is nothing else emotional in moksha; therefore, according to them, the happiness in moksha is not an independent entity but merely the absence of suffering. In contrast, Jain philosophy sees moksha, like Vedanta, as not just the cessation of suffering but also as containing an inherent happiness, which is an independent entity. Not only happiness, but Jain philosophy also acknowledges the emergence of other inherent qualities like knowledge in that state, whereas other philosophies refuse to accept such a process. Jain philosophy has the most distinctive view regarding the state of moksha. In Buddhist philosophy, since there is no clear place for the independent self, there is little hope of deriving any insights about the state of moksha from it. All ancient Vedic philosophies are self-pertaining, and therefore, they can only conceive of moksha as having a distinct place.