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First Doubt regarding Existence of Soul
on those attributes. Perception implies visibility. Most of the worldly objects are visible. Our knowledge therefore generally rests on what we see. If something is not visible, we usually remain ignorant of it; if one tells us about its existence, we remain doubtful about it.
The pupil doubts about the existence of soul, because it is not visible. Moreover, it is not possible to know it by any other means, because no form is attributed to it. The pupil argues that even if the soul is accepted as formless and shapeless and hence invisible to the eyes, it should be experienced by some other organ. We should be able to experience it by touch, taste, smell, etc. Since it is not experienced by any organ, how can it be identified, and how is it possible to believe in its existence without identification? The pupil therefore argues that these are the reasons to think that the soul does not exist.
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અથવા દેહ જ આતમા, અથવા ઇન્દ્રિય પ્રાણ; મિથ્યા જુદો માનવો, નહીં જુદું એંધાણ.
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Athavä Deh Ja Ätmä, Athavä Indriya Prän, Mithyä Judo Mänavo, Nahin Judun Endhän.
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Or call the body itself as soul, or call it as senses or the breath; it is wrong to believe it is distinct, because there is no differentiating sign. (46)
Explanation & Discussion: The pupil continues his arguments. After pointing out the invisibility of soul, he argues that if there is something that can be termed as soul, it should be the same as the body. We notice that a live body eats, drinks, walks, thinks, and undertakes other activities. Since all such activities
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