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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
NYAYA SALVATION AND MIMAMSA REALISM
that God also, being devoid of bodily organism, is incapable of knowing, willing and effort, and hence of performing the function of creation. The Vaiseşika's postulation of intelligence, desire and effort in bodiless God goes against his doctrine of the disembodied emancipated soul as free from the specific qualities of knowledge, pleasure, pain and the like.
The Vaišeşika believes in God as the dispenser of justice in accordance with the merits and demerits acquired by the person. In other words, God grants the fruits of our own karman. The Jaina thinks kannan as the sole and sufficient condition capable of producing the results of good and bad moral acts.
8. The Nyāya Salvation
The Naiyāyikas are in essential agreement with the Vaišeşikas on all important philosophical issues, and so Vidyānanda refrains from giving any elaborate exposition of their philosophy. He however refers to their conception of mukti which is of four types, viz, sālokya, sārūpya, sāmīpya and sãyujya. The first is attained by bhakti-yoga which consists in lifelong devotedness and dedication to Mahcúvara the Supreme Deity, as His servant. The second and third are attained by means of kriya-yoga in the form of spiritual penance and scriptural study and the fourth by jñāna-yoga, that is, meditation on God by means of the eight factors of yogic discipline, viz, yama, niyama, etc.
9. The Mīmāmsā Realisin
The Bhātta Mīmāņsaka admits eleven categories of reals, viz, earth, water, fire, air, space (dik ), time, akāşa, soul, mind, sound ( Sabda) and darkness (tamas). Guna quality ), karman ( activity ), etc. which reside in the reals are identical with the latter. The Prābhākara Mimāmsaka adopts a different scheme and posits the following nine- dravya ( substance ), guņa ( quality ), kriya ( action ), jāti ( universal ), samkhyā (number ), sād?śya (similarity ), sakti ( potency ), samavāya ( inherence ) and krama ( order ), instead of the following five of the Bhāțța school-- substance, quality, action, universal and non-existence.
Two ends of human life are recognized, viz, heaven and salvation. The duties are fourfold- nitya ( compulsory ), naimitlika ( to be performed on particular occasions ), kāmya ( prescribed to serve specific ends ) and nişiddha ( forbidden ). The Mimāmsakas do not admit renunciation as the essential conditon of salvation. One can attain salvation even by following the life of a righteous householder earning his livelihood by honest means, devoted to self-enlightenment, hos
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