tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 809

Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
777
and all the three kinds of karma. Carvakism does not recognise anything like Mokşa. The death of the body is, according to it, Mokşa. According to it the highest happiness that the soul can attain is the material and worldly happiness. Buddhism employs the term 'Nirvāṇa' for Moksa. It consists in the termination of all conscious experiences, of thought, will, pleasure and pain by the eradication of all desires by means of the knowledge of the evanescence of the world, by rigorous self-control, and by complete renunciation. This is the Hinayāna Moksa. The idea of the Mahāyānist Nirvāṇa is different. It is an absorption into and identification of the individual with the perfect Dharmakāya; it is not an experience of void of the Hinayānists. It is an experience of supersensuous bliss, perfect knowledge, and infinite love. The Mahāyānist concept of Nirvāna is positive in content as against the negativistic and nihilistic Nirvāṇa of the Hinayānists. The Madhyamika Nirvāņa consists in the attainment of the supreme condition which is free from all kinds of relativity; it is unique and indescribable. All the Buddhist schools agree in believing that Nirvāna can be attained by the removal of avidyā, by the proper knowledge of the world, by the complete eradication of all passions and desires, by renunciation and by the necessary Yogic discipline of the body and mind. Jainism too agrees in thinking of Moksa to be a state of freedom from all pains, limitations, and imperfections by making the soul free from the karma by removing ignorance with the
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