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of bodilessness and a state where one exists as a pure soul and soul only and nothing else) by following the preachings of such persons.
He has recorded the above-mentioned conclusion at many places and particularly in lesson no. 17 of Śikṣāpātha 98 of his book Mokşa-mālā.63 In that lesson he has given many reasons for coming to that conclusion. He believes that Jain darśana is perfect in all respects and is more useful for the welfare of the world at all times and in all circumstances and at all places. He was more impressed by the Jain philosophy, regarding the nature of the soul, than those of Vedānta and other systems. It is true that, the substance and aim of all systems and faiths in this respect is realization of the self, but it is only the Jina who asserts that the highest ātma-jñāna ( knowledge of the self) is possible only if there is complete annihilation of attachment and aversion (rāga-dveșa). It is to be noted that he was well-versed in Vedānta philosophy and this is obvious from the numerous references he has made to it in his writings. Though he appreciated and loved Jain philosophy more, he has stressed that liberation was possible only if one succeeds in total annihilation of rāga and dveşa and karma-bandha. He, of course, firmly
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