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description. Attempts have, therefore, been made in various ways to present a picture of the state of Moksa in different systems in Indian philosophy. The Buddhist have been inclined to give a negative description as the extinction of every trace of individuality. It is a state of nothingness. But, some Buddhists have repudiated the negative conception of the liberated state, Nirväņa. The Mädhyamikas consider this stage as inexpressible. Nirvāṇa is not an end (bhāva)or abhāva (oneness). It is abandonment of all such considerations of the real. The Madhyamika conception of Nirvāņa comes very close to the Advaita notion of mukti as Bșhmanubhāva. Nirvana is the transcendent life of the spirit. 8But Mokşa, according to the Advaita, is the absolutely unconditioned and is characterised by infinite bliss. But for Madhyamika, Nirvāṇa is inexpressible and cannot be identified with the Good or Bliss. According to the Naiyāyikas, Mokșa is a state of pure existence to which a liberated soul attains and is compared to a dreamless sleep. The critic feels that the Mokşa of the Naiyāyikas is a word without meaning. Sleep without dream is a state of torpor, and we may as well say that a stone is enjoying supreme felicity in a sound sleep without disturbing dreams. For the Sāṁkhya, salvation is phenomenal as bondage does not belong to the Puruşa. When Puruşa is free from the defilement of Praksti, it passes beyond the bondage of the Guņas and shines forth in its pure intelligence. There is no bliss nor happiness in the state of Mukti as all feeling belongs to Praksti. Jaimini and Sabara did not face the problem of ultimate release. For Prabhakara, Mokşa is a state in which there is absolute cessation of all dreams. It is a simple natural form of the soul. Kumarila states that it is a state of Ātman in itself free from all pain. Some refer it as a bliss of Ātman. For Saṁ kara Mokşa is a state of direct realization of something which existed from eternity. When the limitations are removed the soul is liberated. It is the state of absolute peace and eternal bliss. When
32. Murti (T. R. V.): The Central Philosophy of Buddhism. p. 275. 33. Radhakrishnan (S.) Indian Philosophy, Vol. II. p. 152.
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