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Vol. XVIII, No. 2
life is known as 'Arhat', 'Kevali', 'Upśānta' etc. In Jaina philosophy such souls gaining spiritual freedom are known as 'Arhat" 'Vitaraga', and 'Kevali' etc. All such liberated souls are regarded to be free from attachment, aversion, bearer of equanimity and destroyer of the cycle of births and rebirths. After this stage the liberated soul which has completely freed itself from deeds (Karmas) and which has foresaken all its worldly pleasures and the body is known as 'Supreme Soul' (Paramātmā) in Gītā, transcendental reality (Brahma) in Vedanta, 'Buddha' and 'Nirvana' in Buddhism and 'Siddha' and 'Paramätma' in Jainism. At this stage the identities of the mendicants and the object of medicancy are merged into one. In this stage there is no distinction between the knower, knowledgeable objects and knowledge. The soul gaining this absolute emancipation becomes the object of devotion, God and supreme soul for other mendicants. In Samadhiśataka, a Jaina scripture, the liberated soul is regarded as self-willed (svatantra), perfect (paripūrṇa), Supreme being (parmeśvara), undestructive (avinaśvara), highest (sarvocca), paramount (sarvottama), infinitely pure (paramaviśuddha) and eternal soul (niranjana). Generally the same or similar terms have been used for the God or the supreme soul. Thus it appears that in the beginning the Indian scholars, after experiencing the power of nature, king, brave person, religious head etc. might have called them as God. But later on thinkers, who laid emphasis on meditation and knowledge gave the names of salvation (Mokşa), supreme soul (Paramātmā), god of gods (Devādhideva), transcendental reality (Brahma) etc. to the completely liberated soul.
Importance of the Supreme Soul
Many Hindu philosophers have propounded several reasons for the necessity of worshipping god. In Vedic philosophy the supreme soul is described as the fruit of the Vedas which are like trees." In the Upanisads the God is recognised as the controller of the whole universe.R The God, which is like the life of the universe, is also called as the transcendental reality (Brahma). In Pūrva-Mimāmsā only words of Vedas are treated as God. Therefore, in it the Vedic hymns are bestowed with godliness. In Samkhya and Yoga philosophies fruits of deeds (Karmas) are supreme. Therefore, in these philosophies the God is recognised as an object of worship but not as giver of the fruits of one's deeds. In Nyaya, Vaiseṣika and Vedānta philosophies the need of God is recognised in the form of an organiser of world and controller of deeds. In the Gītā both the forms of God are recognised. God is above the laws of deeds (Karmas) and is compassionate towards the devotees.10 But in this scripture it has also been advocated that God
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