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philosophers, the identification with the non-self and regarding worldly object as a source of happiness or unhappiness, are the hallmarks of materialism. This is considered as a wrong viewpoint. The right viewpoint regards the self as of supreme value and aims at the realisation of its ideal unconditioned state of pure knower, which is free from attachment and passions. It is mentioned in Samayasāra (209).
THE ULTIMATE END: MOKSA
The attainment of emancipation or Mukti is the pivot on which all the ethical-religious philosophies of India revolve: Jainism maintains that the liberation - the perfect and purified state of the soul, is the only and ultimate goal of every individual. Mukti does not mean in Jainism, the losing of one's own identity. The self retains its identity even in the state of liberation.
In Acārānga, the nature of Paramatma (the immaculate soul) is described as that which is beyond the grasp of logic and intellect. He is one and alone. He is harmless. He is neither long nor short, nor a circle nor a triangle, nor a quadrilateral nor a sphere. He is neither black nor blue, nor red, nor yellow, nor white. He is neither pungent nor bitter, nor astringent, nor sour. nor sweet. He is neither hard nor soft, neither heavy nor light, neither cold nor hot, neither greasy nor dry. He is not subject to birth and decay. He is free from attachment. He is simileless. He baffles all terminology. There is no word to describe. He is neither sound nor form, nor odour, nor taste, nor touch. (Ayaro. Ed. Yuvacārya Mahaprajna, JVB, Ladnun, 1981, pg. 262-266.)
In the Niyamasara(181), 'Being' (Astitva), the pure existence is considered to be one of the qualities of a liberated soul. Moksa, according to Jainism, means a complete perfection
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