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Shri Mahavir Jain Aradhana Kendra
Conclusion
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
For Private And Personal
781
lies in enjoying the highest supersensuous happiness in the company of God through destroying the ego (ahamkāra) and by purifying one's body and mind by means of ethical virtues and indifference to the world of senses. They regard that in Mokṣa the soul comes to be completely united with the Self or God or Brahman like the union of a beloved wife with her husband or of the salt with the ocean-waters. Narasimha Mehta does not want the soul to be lost in God in its union with Him, but He wants to remain separate from God to enjoy the supreme happiness in His company like the Gopis who enjoyed the supreme happiness in the sweet company of Srikṛṣṇa. Mìrābāj too wants to meet God like her dear husband and to enjoy the unique joy of her union with Him forever. Although Vaisnava Saints seek to maintain the difference of the soul from God, they cannot really maintain the difference because the Divine joy which they experience in Mokṣa is so overwhelming that the individual's separative consciousness is swept away in the huge tide of the love of God. S'amkara recognises the possibility of the Jivanmukta while Rāmānuja does not. Madhva's identity with God means the recognition by the soul of its absolute dependence on Him. Madhva being a dualist tries to maintain the soul as separate from God in Mokṣa. Vallabha holds that the soul attains its lost and obscured attribute (ananda) in the state of Mokṣa and then the soul becomes one with God (sāyujya). Rāmānuja holds that the soul attains the highest similarity with God but not perfect identity with Him. Nimbārka
