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Naiyāyikas like Bhāsarvajña, some of the Mīmāṁsakas and the Advaita-Vedāntins. Not only these systems differ in the nature of deliverance, but also they show divergence in the possibility of its attainment here or elsewhere, in this world or hereafter. The former is styled Jīvanmukti, while the latter is Videhamukti. Jainism, Advaita Vedānta, Samkhya-Yoga and Buddhism subscribe to both the above-mentioned views, while the Nyāya-Vaiseșika and the Mīmāṁsā recognise the latter view to the exclusion of the former.
According to the Advaita Vedānta of Sankara, Moksa consists in the identification of individual self with the Brahman, the universal reality, the essence of the universe. It is not merely the absence of misery, but a positive state of bliss. This state is capable of being achieved even in this world while one is having the body. Jainism views the attainment of infinite knowledge, infinite bliss etc., as necessary correlates of emancipation. The concept of Tīrthankara illustrates the possibility of attaining divine status even when the physical frame continues. The state of Videhamukti is to attain Siddhahood. Thus it is not the identification of self with the Brahman, as contemplated by the Vedāntin, but it is the attainment of Siddhahood, wherein self-individuation is sustained. The Sūtrakstānga tells us that liberation is the best thing, just as the moon is the best among the stars. The Ācārānga pronounces that liberation is achieved by a man who does not feel disinterested in Self-denial. Just as fire immediately burns the dry sticks, so the self established in itself forthwith annuls the filth of Karmas. In the state of final liberation the empirical self is metamorphosed into transcendental, permanent existence.' Again, having totally
Spiritual Awakening (Samyagdarśana) and Other Essays
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