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TULASI-PRAJNA, July-Sept., 1991
has been described by different names. Upanișads classified the soul in three forms: Jñānātmā, Mahadātmā, and Suddhātmā. More than once Upanisadic passages distinguish the body from the soul. The distinction of Jivātaman and Paramātman in later Hindu Texts is also quite famous. Names and Virtues of the Supreme Element
In the Jaina philosophy the liberated soul is regarded as the supreme being. In accordance with its different stages and virtues it is known by the names of Arhanta, Siddha, Kevali, Jina, Tîrthankara, Āpta, Saryaiña. Paramatma, Vitarāga etc. In all these names the main attributes are the same i.e. they are devoid of all sorrows on account of being in a liberated stage. In several ancient scriptures one thousand and eight virtues are described in the liberated soul.26 Among these, four main virtues--infinite knowledge, infinite perception, infinite power and infinito excellence-are prominent.28 On making a comparison of these virtues we know that according to Hindu philosophy the God, transcendental reality or the supreme soul possesses virtues of knowledge, power, excellence, virility, energy and glory.27 It is because a God devoid of virtues cannot be worshipped. In the western philosophy also the God is imbued with several virtues. The God is omnipotent, omniscient, completely knowledgeable, free-willed, eternal, auspicious and has a personality. Although statements about the virtues of the God are non-cognitive,28 even then in Indian philosophies the God is vested with uncountable virtues. In Jaina philosophy also several miraculous powers are ascribed to the 'Tirtharkaras.28 In some Jaina scriptures the description of the virtues of the supreme soul is viewed from a negative aspect. The liberated soul is neither heavy, nor light, nor black, nor white, nor long, nor short, nor female, nor male, nor a eunuch.30 Therefore, the nature of the supreme soul is undefinable. The doctrine of negation advocated by Sankara and the doctrine propounded by Thomas Aquinas, 31 a western philosopher, are similar to the doctrine of negation advocated in the Jaina philosophy. From this we can infer that the meaningfulness of the virtues and names of the supreme being lies in admitting it in a symbolic way. It gives strength for expressing equivalent views about ultimate reality. In the Jaina philosophy it is believed that from the transcendental point of view the supreme soul is purely conscious. From the empirical point of view it is possible to describe the virtues of the supreme soul. We worship the supreme soul through different symbols. These symbols are meant for having a self-realization of virtues vested in the supreme soul. Umāswāmi has rightly said—“I bow to the Lord who is the leader to
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