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A SOURCE-BOOK IN JAINA PHILOSOPHY
absolute freedom from miseryl and there is no possibility of the recurrence of misery in any from.
Vātsyāyana the commentator on Nyāyasūtr:1 says that when perversity of knowledge is removed through philosophy, all imperfections are removed. When imperfection are removed, then the tendency to perform karma also ceases. With the cessation of the tendency to do karma, the cycle of birth and death also stops. The commentators on the Nyāyasūtra have pointed out that in the state of perfection there is absolute cessation of misery. In the state of Moksa the nine attributes like intellect, happiness, misery, desire, hatred, will (sarnkalpa), punya (merit) and pāpa (demerit) do not exist.5 In the final state of Mokşa the Nyāya-Vaiseșika lays emphasis on the absolute cessation of misery and the cause of misery.
Mallisena in the Syādvādamañjarī says that considered from the point of view of the Nyāya-Vaiseșika the worldly experience would be superior to the state of Mokşa, because in the worldly experience, we sometimes get happiness, but in the highest state of Mokşa, there is absolute cessation of happiness also. There is the absence of consciousness.
A disciple of lord Krisņa says that instead of the state of Mokşa as described by Nyāya-Vaiseșika, the description of life in Brndāvana is much better.? Śri Harşa says that the state of Mokşa described by the Nyāya-Vaiseșika presents a bloodless category since consciousness and sang happiness.8 Nyāya-Vaiseșika have analysed the concept
| (a) Atyantika dukkhaniv yttiḥ mokşah.
(b) Carama dukkha dhvaṁsah-Tarkadipikā 2 Bhāşya on Nyāyasūtra 3 Vaišeşikasūtra 3, 2, 18 4 Ātyantiko dukhābhāvaḥ- Nyāyavārtika 5 (a) Nyāyamañjari
(b) Tadatyanta Vimokşopavargaḥ-Sabhāşya Nyāyasūtram. 6 Syādvādamañjari, p. 6?. 7 Syādvādamañjari, p. 63. 8 Bharatiya darsana me moksa cintan : ek tulanątmaka ahyayana
(17, Malaviya nagar. 1973.)
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