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those of Dharma and Artha. It is not advisable to join it with logical and metaphysical reasoning. It is important to note that the human mind intends to get freedom from worldly misery of all the three Gunas and various other psychological hurdles. Its aspiration for transcedental value and higher mind is not only the mark of intellectual development but it is an endeavour of its essence as human being and its cxperience. It is true that in the history of philosophy the subject of liberation is associated with its ideology and contemplation. The concept of liberation of Jiva and Atman is related with the point of view of Truth and Reality.
An attempt is made to distinguish between freedom and liberation and it is said that freedom is a political ideal whereas liberation is philosophical and spiritual idcal. However from the psychological point of view overy individual likes freedom and desire to get liberation is constant in humanity and it is this constant aspiration which ultimately leads human being lowards the endeavour of liberation. As I said carlier man selects citler austerity or love as an alternative and accepting the one makes an chlort to get liberation. He either welcomes the hurdles appearing on the way by including it or by renouncing it as a stage in human progress. As contemporary British philosopher Wittgenstein says that the ladder through which man achieves the aim is to be ultimately throw away, similarly the stages through which man attains the aim of liberation are on the one hand donc away with and he forgets the stages after having realised it. He even alle mpts to destroy the memory of it. On the other hand he tries to include, change and transform the hurdles and instruments of liberation.
From philosophical point of view Jaina philosophy attemts to expound contemplative and pragmatic system as well as a way of conduct to resolve the bond and internal 'Kashāy' of individual hy the principle of Dravya and consciousness. It establishes the Reality of Matter and Consciousness and propounds Anu-Vrata and Maha-Vrata 10 climinate ignorance, passion, desire and Karma. So long as Jiva is not removed from the object it is not possible to get liberation from attaclunent of the object. iu Sijih dva philosophy this whole vicious circle is called "Prakriti' and 10 dissociate consciousness from Prakriti the path of Yoga las been suggestedi. Nature is complex and it is not easy to get detached from its attachment und run if one calls it a cletachment it may prove to be artilicial. Therefore till One is totally detached from it, real liberation is not possible. This was the ambition of ancient person to get liberation from the results of Prakriti. 11 was a struggle not only of the Middle-age Man but it is a directive for the progress of Modern Man.
