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Reals in the Jaina Metaphysics In any case, the theory of the Nyāya philosophy is that when Apavarga or final emancipation is attained, all those attributes or characteristics of the soul leave it absolutely.
'तदेव धिषणादीनां नवानामपि मूलतः गुणानामात्मनो ध्वंसः सोपवर्ग: sfarosat: 1
--forftarant In a Jiva, which has attained Apavarga, Jñāna or consciousness is absent just like its other attributes, so that when one thinks that the state of liberation, as conceived by Gautama, is not unlike the absolutely passive and unconscious state of a stone, _ 'मुक्तये यः शिलात्वाय शास्त्रमूचे सचेतसाम्।' १७,७५ । नैषधीय चरितम् he is not probably wrong. According to the Vaiseșika's also, the soul is in the state of liberation when on the annihilation of all its attributes e.g. consciousness etc. it exists like the expanse of sky, — 'अत्यन्तनाशे गुणसङ्गते र्या ।' स्थितिर्न भोवत् कणभक्षपक्षे।
faT: ------- Fotofauty: 8%, ES1 A liberated soul is thus unconscious; so that it must be understood to be the theory of the Nyāya and the Vaišeșika systems that a liberated soul cannot be omniscient. Although some of the Naiyāyika's hold that there is a feeling of “eternal happiness" (facute ) in a soul in its liberated state, it is the common contention of all the Naiyāyika's that the liberated soul has no consciousness of the world and its objects. Consequently, the emancipated being is not omniscient.
I. THE LIBERATED STATE AND OMNISCIENCE:
THE ADVAITA VEDĀNTA VIEW ADVAITA VEDĀNTA View, OMNISCIENCE IMPOSSIBLE IN A LIBERATED SOUL
According to the Vedāntins of the Advaita (absolute monist) school, neither the bondage nor the emancipation nf the soul is real. If from the Vyavahārika or empirical
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