▁prem ise ▁that ▁there ▁is ▁no ▁Self , ▁m ok sha ▁on ▁the ▁other ▁hand , ▁starts ▁with ▁the ▁prem ise ▁that ▁everything ▁is ▁the ▁Self ; ▁there ▁is ▁no ▁conscious ness ▁in ▁the ▁state ▁of ▁n ir v ana , ▁but ▁everything ▁is ▁One ▁un ified ▁conscious ness ▁in ▁the ▁state ▁of ▁m ok sha . ▁ ▁Ka ival ya , ▁a ▁concept ▁a kin ▁to ▁m ok sha , ▁rather ▁than ▁n ir v ana , ▁is ▁found ▁in ▁some ▁schools ▁of ▁H indu ism ▁such ▁as ▁the ▁Y oga ▁school . ▁Ka ival ya ▁is ▁the ▁real ization ▁of ▁al o of ness ▁with ▁liber ating ▁knowledge ▁of ▁one ' s ▁self ▁and ▁union ▁with ▁the ▁spiritual ▁universe . ▁For ▁example , ▁Pat an j ali ’ s ▁Y oga ▁S ut ra ▁suggests : ▁ ▁N ir v ana ▁and ▁m ok sha , ▁in ▁all ▁trad itions , ▁represents ▁a ▁state ▁of ▁being ▁in ▁ult imate ▁reality ▁and ▁per fection , ▁but ▁described ▁in ▁a ▁very ▁different ▁way . ▁Some ▁sch ol ars , ▁states ▁Jay at ille ke , ▁assert ▁that ▁the ▁N ir v ana ▁of ▁Buddh ism ▁is ▁same ▁as ▁the ▁Bra h man ▁in ▁H indu ism , ▁a ▁view ▁other ▁sch ol ars ▁and ▁he ▁disag ree ▁with . ▁Buddh ism ▁reject s ▁the ▁idea ▁of ▁Bra h man , ▁and ▁the ▁met aph ys ical ▁ideas ▁about ▁soul ▁( at man ) ▁are ▁also ▁rejected ▁by ▁Buddh ism , ▁while ▁those ▁ideas