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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Atman and Móksa
contentment which itself constitutes Nirvāņa. Such a final satisfaction at the end of the toilsome journey of the saṁsāra itself remains for ever, and therefore, the Buddhists seem to be justified in calling it eternal peace, calm, tranquillity and quietude. At least negatively as there is no-more-becoming, the very experience of such relief itself means the exquisite peaceful contentment. If Nirvana is not any special joy or bliss, it is at least the ultimate satisfaction experienced at the termination of the last miserable life and a permanent cancellation of a new toilsome life.
Thinking about the possibly happy or painful state of Nirvāņa Poussin very cautiously suggests the indifferent nature of it as both the views are fraught with their consequent evils. He writes—"If Nirvāna be a happy state, the monk would strive for a Nirvāns as one would strive for a paradise, and he would accordingly miss it; he would reach at death, some paradise, an enjoyable but transitory paradise. If Nirvāna be annihilation, Nirvāṇa would again inspire desire or abhorrence; in both the cases, sanctity is impossible. Anxiety and speculation concerning the life after death (antagrāha paramārs'a ) is one of the five heresies. A monk will reach sanctity and Nirvāṇa, without knowing what Nirvana is, and for this very reason, that owing to this ignorance, he remains free from the desire of existence (Bhavatrşnā--4aGOTT ), free from the desire of non-existence (Vibhavatrsna-fareasUTI): “I do not long for life; I do not long for death.”.. We believe
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