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( 27 ) based on the senses. In Nyaya Philosophy the identity of a quality and the possessor of that quality is never recognised, but in the Jaina system nana and Darshana are not only the qualities of Jiva, but are identical with it The Jaina view that Jiva is formless is contrary to the views held by Kumarila Bhatta and also of Charvaka who does not recognise anything that cannot be perceived by the senses. According to the Samkhya philosophy, the Purusha (corresponding to the Jiva of the Jainas) is always udasina inactive and is only a passive spectator but in the Jaina system the Jiva is an active agent. The Samkhya system which is Nirishvara (Godless) is similar to Jainism & Buddhism in their opposition to the Vedic sacrifices. The Jaina view that Jiva is Bhokta (enjoyer) refutes the doctrine of the Buddhist philosophy that an agent does never enjoy the fruits of Karmas. The doctrine that the Jiva is co-extensive with the body it occupies, refutes the views of the Nyaya, Mimamsa and Samkhya systems. The Jaina view that the live is in Samsara refutes Sadashiv, that it is Siddha relutes Bhatta and Charvaka and that it has an upward motion refutes the view of all other philosophers Samsara for the Vedantin is the manifestation of a single sell Brahman and Moksha is the merging of the self in the Absolute And thus losing its individuality. For the Jainas infinite number of Jivas, each having its own paryayas, constitute the Samsara. The Jaina conception of Moksha
