tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 811

Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
779
by renunciation of desires, and by Yogic discipline. The Pūrva Mimāmsā agrees in holding that Moksa consists in the complete cessation of the three kinds of rain, of karma, and of rebirth. According to them, the soul remains in its original natural state which is devoid of all conscious experiences of pleasure, pain, and knowledge. It is similar to the state of the soul as in the Moksa in the Nyāya-Vais'esika systems. According to Prabhākara, the soul remains in a nonconscious (jada) state; but according to Kumārila, though the soul is devoid of actual conscious experiences it retains its potency for knowledge; it cannot be lost. The soul remains only as the pure substratum of knowledge without any definite content of knowledge. Some old Mimārsakıs, however, believe that the soul enjoys the supersensuous heavenly happiness to the fullest extent which can be done by performing the sacrificial rites prescribed by the Sệtis. Prabhākara and Kumārila, however, believe that Moksa can be attained both by the knowledge of the world, and by performing the necessary religions prescribed rites. Samkara in his Advaita Vedanta develops the highest idea of Mokșa. To him Moksa means, like others, the cessation of all pains and suffering and the stopping the wheel of birth and death forever by realising the soul's identity with the Self which is the Brahman. According to him, Mokşa consists in actually experiencing in the real sense the meaning of 'That art thou', 'I am the Brahman', and 'All this is the Brahman'. It is an experience of complete identity with the whole Reality by discarding all the limitations, distinctions,
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