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CONCLUSION
In 'Bhagavadgītā, Śrī Kṛṣṇa classifies nature into two classes i.e. material and super nature. He says that super nature is incomprehensible to people who are not in tune with the subtlety of infinity. This is what Jaina philosophy maintains that the soul of person, which can attain Paramātmahood or Godhood is incomprehensible to human because of his desire, greed, rāga, and dveṣa (attachment and heartedness). People think they choose to live, but the fact is they have no independent will to be born. We only know how to defend or save this corporal frame. Human think that they are special, but biology places human alongside of all other species in this world. Beyond food, sex and territory animals are not aware of any other reality. They also do not have any aspiration towards immortality. Since there is no fear or idea of death in their lives, they have no concept of God or codified system of philosophy as man has developed. Animals live by instinct and die without seeking to prolong their lives. Humans, however, have woven a complicated web of ideas in order to understand the implication of our ordinary and extraordinary state of consciousness whereas the lives of animals are governed by an unquestioning acceptance of the inevitable.
Indian philosophy has grand purposeful design and an invincible quest or effort made to define the phenomena of germination and termination of life. It embraces every aspect of being and nothingness. Indian metaphysical doctrines echoes both theism and atheism; it includes purely spiritual, purely material as well as material-spiritual school of thoughts.
Indian philosophy has a very interstice definition of theism unlike in other philosophies of the world, where in theism means God and he must create world or universe, or creation is invariable
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