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Chapter Twelve JAINA MOKSA IN INDIAN PHILOSOPHY
(1) Introductory
The concept of Mokşa is perhaps the biggest idea in man's quest of happiness. Sri Ramashankar Bhattacharya says that the science of Mokşa is an experimental science of mental power.1 The history of human existence is a history of endless effort to eliminate sorrow and attain happiness. This is human nature. But we do not get what we want. We are a miserable lot. Death alone is the full-stop to our sufferings. But if we accept this idea of death, it would mean a tragic blow to the sense of human adventure, freedom and effort. We cannot be satisfied with less than immortality. More than that, Immortality must be accompanied by joy. This state of eter. nal joy berest of all sufferings is regarded as Mokşa or liberation. This liberation in itself seems to be a purely negative idea; but since the search for absolute freedom involves the search for ultimate purpose of the life of the individual (Parama Puruşartha ), there is a positive aspect also.
The concept of Mukti roughly distinguishes Indian thought from Western thought. The reason is to be found in the concept of the Soul in Indian Philosophy. With the exceptions of Plato and Plotinus, Western Philosophy is quite unaware of a philosophy of the Self. On the other hand, all Indian systems, both orthodox and heterodox, recognise the idea of the Self as the first requisite for any philosophical adventure. S This is the spiritual basis of our ethical life. The three pursuits of human life, namely Dharma ( virtue), Artha (Wealth ), 1. Darśanika, July 1955, article on Mokşa-Darsana, p. 63. 2. Deshmukha, C. D. : The Concept of Liberation in the
Philosophical Quarterly, July 1937, p. 135. 3. Udyotakara ; Nyaya-Värttika, p. 366.
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