Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s10.3

c8.s10.3

These systems also differ with each other in respect of the process, ways and means of attaining salvation. According to Nyāya, the true knowledge of sixteen categories (see Chap. 3) leads to *niḥśreyas* (state of deliverance). The Vaiśeṣika holds that *niḥśreyas* is attained by the knowledge of similarity and dissimilarity between the six categories defined in the system. The Mīmāṁsā regards the synthesis of knowledge and action (*jñānakarmasamuccaya*) as the means for *mokṣa*. On the other hand, Vedānta enumerates step by step process of *śravaṇa* (listening), *manana* (contemplation) and *nididhyāsana* (concentration). According to Rāmānuja and Madhva, *bhakti* (devotion) leads to *mokṣa*. The Advaitin would deny any categorization and differentiation in the state of *mokṣa*. On the contrary, Madhva holds four categories of *mokṣa* as well as gradations and stages in the state of *mokṣa*. The Naiyāyikas also say that one does not attain *apavarga* simply by true knowledge of the sixteen categories. One has to undergo the process of eradication of pain and *mithyā jñāna* to reach the state of absolute painlessness. The Vaiśeṣika also holds *dharma* as a subsidiary cause for the attainment of *mokṣa* apart from the true knowledge of the categories.