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unaffected by and from non-soul feeling or thought, non-soul substance, time, place, emotion etc. In his work ‘Bhāvanābodha 'written at the age of about 15 or 16 he seems to have realized the importance and greatness of mokṣa .He has, in its first lesson, quoted a sūtra from the sixth lesson of the first part of the Sūtra-kļtāriga which reads, “ nivvāņa setthā jaha savvadhammā”, meaning , "as nirvāṇa or libertion is the chief (object) of all religions:?' According to him, there are no two or different paths for mokșa. All those who have attained that state have followed one and the same path. The path consists of absolute, total peace (samādhi) and is always available.10 While repeating his said opinion he says;: “Mokşa can be attained even now, in this era, but there is scarcity of able persons, namely pious teachers, who can lead one to mokșa”." Śrīmad has explained his said contenton about mokşa in chapter II of his .. Upadeśa-chāyā. One of the Jain sūtras “ Jambūdvipa prajñapti 'states that there is no mokṣa in this era. That statement means, according to Śrîmad, that total liberation in the form of a state sans body or total omniscience is not possible, but total destruction of ignorance and perverse knowledge and accomplishing right faith, knowledge and conduct is possible in this era, and therefore it is not correct to
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