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Advaita Trends in Jainism
wheel of Samsara or bondage. Thus the need of right knowledge or the knowledge of reality is Supreme.
Here we find almost no distinction between Jainism and Vedanta. State of Liberation
We have seen that Moksa is the goal of human life. With the solitary exception of the Carva kas all schools of Indian philosophy accepts this as the Highest Good or Param puruşartha. However there are two different views regarding the nature of Mukti--positivistic and Negativistic. The Buddhists?, the Naiyāyikas, the Samkhyas3, Yoga4 and the PūrvaMimamsas, hold that in the State of Mukti there is complete absence of miseries but not the attainment of some positive happiness. The Jainase and the Vedantins do hold that the State of Mukti is the state of double blessedness. There is first the end of miseries and then there is also the attainment of Positive bliss This is because the self possesses infinite knowledge, Power and bliss. Here comes a difficulty. If Mokşa is the result of spiritual descipline, it can not be eternal, if otherwise it is beyond attainment. Vedanta solves this difficulty. To the Advaitins Mokşa is the realisation of identity of Jiva and Brabman. It is not something to be attained afresh.
1. Cf. Madhyamika Vitti (P. T. S.), p. 197; Introduction to
Paramātma Prakāśa of Yogindu (Traps. by A. N. Upadhye ); The World and Liberation, Prapanca-pravýtti; For positive Views of Nirvāpa, see Visuddhimagga of
Buddha-Ghosh, 8. 247, 16. 64; 16. 37. 2. Nyaya-Bhașya, 1. 1. 21; Nyaya-mañjari, p. 508; for
positive views, see p. 200. 3. Sankbya-karika of Iswarakrspa, 67; Sainkhya-tattva
kaumudi, 67. 4. Yoga-Bhäşya, 4. 30. 5. Sloka-varttika, 107. 6 Samaya-sára of Kuoda-kunda, 10. 4,
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