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JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM”
develop qualities like detachment, patience, power of concentration (samadamādi-sādhana-sampat). Lastly he should have an ardent desire for liberation (mumuksutva).
Vedānta teaches that: the forces of deep-rooted belief of the past do not disappear as soon as truth of Vedānta is learned. Only repeated meditation on the truths and life led accordingly can gradually root them out. When wrong beliefs become removed and belief in the truths of the Vedānta becomes permanent, the seeker after liberation is told by the teacher thou art Brahman'. He begins then to contemplate this truth steadfastly till at last he has an immediate realization of the truth in the form “I am Brahman”. Thus the illusory distinction between the self and Brahman at last disappears and bondage too, along with it. Liberation (mukti) is thus attained.
Even on the attainment of liberation, according to Šamkara, the body may continue because it is the product of karmas, which had already borne their effects (prārabdha-karma). But the liberated soul does never again identity itself with the body.
According to Vedānta of Samkara, three kinds of karma can be distinguished. Karmas gathered in past lives admit of a two-fold division, those that have borne their effects (Prārabdha-karma) and those that still lay accumulated (sancita-karma). In addition to these two kinds, there are karmas, which are being gathered here in this life (sańcīyamāna/kriyamāņa). Knowledge of reality destroys the second kind and prevents third and thus makes rebirth impossible.
But, the first kind of karma, as per Samkara, which has already borne effects, cannot be prevented. Hence the present body, the effect of such karma, runs its natural course and ceases when the force of the karma causing it becomes automatically exhausted, just
Sārkara-bhāsya on Brahma-sūtra, , 1.1.4
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