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First Fundamental-Existence of Soul
Due to wrong identification, however, the soul seems the same as body. The worldly soul has been staying in one body or another since the infinite time. That induces it to identify itself with the body. This happens on account of the ignorance about its true self. In this connection Shrimad has stated (Vachanamrut # 902) as under.
Deh Jiv Ek Rupe Bhäse Chhe Ajnän Vade, Kriyani Pravrutti Pan Tethi Tem Thay Chhe; Jivani Utapati Ane Rog Shok Dukh Mrutyu, Dehano Swabhäv Jiv Padamän Janäy Chhe; Evo Je Anädi Ek Rupano Mithyätva Bhäv, Jnäninä Vachan Vade Dur Thai Jäy Chhe; Bhäse Jad Chaitanyano Pragat Swabhäv Bhinna, Banne Dravya Nij Nij Roope Sthit Thay Chhe.
It means: Body and soul seem identical on account of ignorance and thereby their activities also seem identical. Birth, disease, mourning, misery, and death, which are properties of body, seem to be happening to soul. That false identification, prevailing since the infinity, disappears with the words of the enlightened. Then the nature of conscious soul and that of lifeless matter evidently look different and both the substances come to light as abiding in their own true natures.
That illusory concept leads to identifying the bodily activities with those of the soul. If one thinks properly, it can be easily seen that the soul and the body are distinct and different; they have different characteristics. The soul is pure consciousness, which is intangible, shapeless and formless. It is inherently imbibed with awareness. That property enables it to comprehend and to know. That knowing property is the exclusive characteristic of soul. No other substance has that property.
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