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Jiva and Parcaparameşthi
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future. The second one is from the point of view of worldly practical dealing and will not therefore be applicable in all the three times; it applies to worldly Jivas and not to tbe. Jivas that are aspiring after liberation.
Q. : Just as two definitions are given in Jain philosophy on the
basis of the two viewpoints as mentioned above, do we simi.
larly find two definitions in the non-Jain philosophies also ? A. : In the philosophies of Sāmkhya-Yoga, Vedānta etc., Ātmā is
defined as constituting of the nature of life-force-Cetana-and being of the nature of existence, intelligence and rapture-Sat, Cit and Ananda. In the philosophies of Nyaya, Vaiseșika ete., happiness, sorrow, desire, jealousy ete., are stated to be the traits of Ātmā from the viewpoint of practical and worldly point of view.
Q. : Do the words Jiva' and 'Ātma' mean the same thicg? A. : Yes. In Jain Scriptures, the words 'Jiva' and 'Ātma' both are
used for worldly and other-worldly living beings. Io the Vedānta philosophy, however, the 'Jiva' means the living being of the state of mundane existence and not liberated existence. But the word commonly used for both is 'Ātmā also.
Indefinability of the Nature of Jiva
Q. : You have described the nature of Jiva. However, some scholars
are of the opinion that the nature of Ātmā is indefipable, i.e.,
that which cannot be described in words. What is the truth here? A. : They too are right in so far as only limited traits can possibly
be described through words. The realistic nature of Jiva is uoliinited and cannot therefore be described in words. The nature of Jiva is indescribable from this point of view. This is laid down in other philosophies by the word-Nirvikalpa or by the word "Neti'. in Jain philosophy it is stated that “from there, words come back and logic does not work there," etc. This indescribability should be understood from the point of
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