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Appendix I : Interpretation of Philosophical Concepts and become.undistinguishable from each other, they exist as soul itself and that is realizing one's "nature" and that is the mokṣa - mārga, as explained by the Jinas. In his Ātma-siddhi, he clearly says that the mokşa-mārga seems to have been forgotten in this era, but he is preaching the same here in this poem) for consideration of (or for practising) the same by the aspirant. In his letter no. 762, he gives a very simple definition of
Mokșa. He says, “Absolute absence of all misery and E' unhappiness and acquisition of supreme and
unobstructible happiness (bliss) is itself Mokşu and that is most benevolent. In note no. 23 of his Hand-notes 3, he observes that liberation is comprehension or realization of one's "nature”.
. In his "Vyākhyānasāra-2, in article no. 4 and 5 he says that Moksa is not a substance but a state or a condition, like a human life or a celestial life. In his letter no. 760, he says that acquisition by the soul of its nature of pure "caitanya" is liberation. In his letter no. 379 he says that mokṣa can be achieved even in this era, but the problem is of getting a guru (pious teacher). who can bestow it upon us. In letter no. 609. he says that Vitarāgas ( Jinas ) have defined Moksu as placement of the soul in its natural siale". In letter no. 779. he defines Moksa as a state of the soul, where ii is
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