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JAINA VIEW OF MOKSA COMPARED WITH.....
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and means by which he could become happy or at least be free from miseryos, as in the state of ‘sound sleep."
Some schools of philosophies make a distinction between ātman and Paramātmā, some consider them to be identical and some consider distinction and identity to be equally real. Furthermore, some philosophies have considered the ātman to be all pervading and some have made ātman to be atomic, some have accepted plurality of ātman and while others consider it to be one. However, almost all the philosophies except Cārvāka, have accepted to primacy of the concept of the ātman in one form or other and have developed its own concept of Mokșa.
All schools of Indian philosophy unanimously accept concept of self and therefore belief in Mokșa as the highest goal of life' but differ with regard to the nature of Mokșa and the mean for its realization.
Mokșa is the highest ideal of Indian philosophy, and dharma is the means of achieving the supreme end. In Indian philosophy the concept of Moksa may be considered from four different points of view; viz., Vedic, Jaina, Buddhist and Cārvāka. Each of Indian school of philosophies is having different presentation of the nature of self, so are their differences regarding their speculation on the nature of Mokșa. Upanişads and Brahma-sūtra also differ regarding the nature of Mokșa.
The Pūrva-mimāṁsā, one of the six philosophical systems of India, does not speak of Mokṣa or release, but rather teaches the work and sacrifices as a means of reaching heaven and realizing the enjoyments thereof. Though this philosophy does not directly
Ramchandran N, “Concept of Mukti in Indian philosophy”, proceedings of Indian
Philosophical Congress, 1944, P-243 "Shamashastri R. (Dr.) “The concept of Mukti in Indian philosophy”, Jha commemoration volume, P-357 MundakaUpanisad, 1.1.6; Vaiseşika-sūtra 7.1.22
Brhadāranyaka Upanisad, 5.6.1, Chandogya-upanisad. 5.18.1 'Haribhadra: Yogadrsti-sammuccaya, P- 129-130
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