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Jaina Mokşa In lodian Philosophy
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pada)”, leading to the cessation of the possibilities of future experience ( Anagatānutpada ).
In Nyaya, the destiny of the individual Self is determined by the concept of the Self and its relation to consciousness, which has not been regarded as an essential and inseparable attribute of the soul. Consciousness arises, when it is related to the mind, which in turn is related to the senses, and the senses related to external objects. So in the disembodied condition, sell will be devoid of consciousness. Release is freedom from pain.2 So long as the soul is related to the body, pain is inevitable. Pleasure and pain are produced by undesirable contacts with objects Thus the state of freedom is likc the state of decp dreamless sleep, devoid of consciousness. Plcasure and pain go together like light and shade. So absolute cessation of suffering (atyantika-duḥkha-nivștti) must by implication mean cessation of pleasure too. Now to escape from this dilemma, faced by the majority of the Nysya-thinkers like Vatsyāyana, Sridhara, Udayana, Raghunatha Siromani, there is the opposite thesis of the Naiyāyikadesins and other Naiyayikas like Bhásarvajña and Bhūşapa, that freedom is bliss), instead of a state of painless, passionless, unconscious existence free from the spatio-temporal conditions. However, this is not possible unless they revise their conception of the self and its relation to consciousness.
Like Nyāya, the Self in Vaišeşikas has cognitions of things when it is connected with the body.+ So it is only when the soul is free from the qualities ( either pleasure or pain ) produced by contact with name and form ( atmavišeşa gupanāma ātyantocchedab ), or as Sridhara would say navnāma ātmaviseșa gunanāma atyantocchedah Mokşa, that libcration is possible. It is the absolute destruction of nine specific quali
1. Nyaya-bhaşya, III. 2. 67. 2. Nyaya-sūtra, IV. 1. 163. 3. Nyaya-sára, pp. 39-41; Nyaya-bhasya, 1. 1. 22. 4. Nyaya-kaudali, p. 57.
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