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JAINA VIEW OF MOKSA COMPARED WITH.....
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thought. Jaina philosophy says from karmabhūmi of human beings, men can attains perfection through self-efforts; in this sense, that state of mokṣa is the highest state of perfection to be attained. It is the state of freedom from misery and self-realization.
Vedic conception regards ātman as all pervasive. The Buddhist does not accept any such thing as ātman; hence they do not posit a Locus of mokṣa, mokșa-sthāna (place)). Mokșa in Jainism is a rediscovery of man himself through self-realization. “Look within” is what Jainism says. “Self-realization is the ideal of systems such as Nyāya-Vaišeșikas and Sāṁkhya too.” Advaita Vedānta philosophy is also philosophy of self-realization par-excellence." Jivana-mukti and Videha-mukti
The Jainas, like the Upanișadic thinkers, 32 Buddhists, 33 Nyāya-Vaišeșikas, 14 Sāṁkhyas, Yogas, 49 etc. recognize the existence of Jīvana-mukti together with Videha-mukti. The duality of mukti in Jainism is perhaps a legacy of the Upanișadic influence. Since Jainas, like Advaita Vedānta believe in release through the dawn of wisdom and annulment of nescience, Jivana-mukti is one and only legitimate concept. Mukti refers to the soul, not to the body and dissolution of the body is neither an inevitable precondition nor an integral feature of mukti. 36
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T.M.P. Mahadevan, Indian philosophical congress proceedings, (Nagpur), P-7 Kathopanişad, 11.3, 14-15; Mundaka Up., 111.2.6; Brhadāranyaka Up., IV.4.6-7 » Visuddhi-Magga, 16.73 ** Nyāya-bhāsya, IV.23
Samkhya-kārikā, 67, Yoga-sūtra, IV.30 Suryanarayana Shastri's paper on Jivana-mukti”, “The Philosophical quarterly", Jan.1939, vol.-XIV, No. IV
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