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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Pūrva-Msmānsā
431
merit (puṇya) and demerit (pāpa) which ultimately bear their corresponding results in accordance with which the soul takes birth in the successive lives, and when the total stock of the accumulated Karma is completely exhausted, and when the soul acquires no new Karma by deeds, the soul becomes liberated from the bond of sarasára. It thus becomes mukta or liberated and then enjoys for ever its natural state.
Moksa The old Mīmārsakas like Jaimini and Sabara did not concern themselves with the problem of release or mokşa. They were more concerned with finding the real meaning of the mantras of the sacrifices. They showed the way to the heaven but thought little over the necessity of and the way to release from sausāra which is predominently painful in nature. As Radhakrishnan points out the later Mīmāsakas like Prabhākara and Kumārila dwelt over the problem of mokṣa as the thinkers of the other systems were thinking over it seriously. The theories of liberation therefore, are the contributions especially of Prabhākaras and Kumārila. Ganganath Jha writes in this connection—"We do not find any thing in regard to the details of Liberation in the Bhāsya, and it has been explained by Prabhākara that Sabara was dealing with the subject of Karma, Action; hence he confined himself to what benefits the man addicted to Action, not the man who has washed off his impurities and renounced all Desire and Action; hence he has not gone forward to deal
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