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Direct Knowledge
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karana, transformed into Brahman, which is also an effect of avidyā, vanishes; as the effect cannot last any more when the material cause disappears. In that state there is no more a distinction between cogaizer and the cognized; only the pure Brahman subsists.
The Vedantic Theories compared with the Jainas
We have stated above that the two powers of Māyā can be compared with the two types of karmans accepted by the Jainas. Ghātikarmans correspond to Āvaraṇasakti and Aghātikarmans to viksepasakti. In the state of arhats, according to Jainism Ghātikarmans disappear altogether, while aghātikarmans subsist. We can compare this state with God of Vedantins as far as knowledge is concerned.
The pure state coming after realization is comparable with that of the siddhas (liberated souls). In that state, according to Jainism, both types of the karmans are destroyed. But, the distinction between cognizer and the cognized remains all the same. This, and other differences between the two systems owe to their different metaphysical positions.
The middle state of the realization through vștti can be compared with the Sailesi state of the Jainas which occurs in the fourteenth guṇasthāna.
A note of warning is necessary here that above comparison does not mean that the above states are same in both the systems. There are many points of disagreement which will be pointed out when the Jaina conception is discussed fully, The purpose of the present discussion is to give a rough idea of the line of spiritual progress held by different systems in comparison with the Jaina; and it is interesting to note that there is striking resemblance. We find the same thing expressed in different words. The Vedantic Theory of Jivanmukta criticized
The Vedānta holds, though the appearance of external objects is illusive and caused by avidyā, it continues for somo
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