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Räjgeetä
is thus associated with the ability of the legs to walk. Now let us analyze it. If I lose the ability to walk on account of my legs being inoperative, can I still visualize the former experience of walking? Of course, yes. It means that the experience of 'I used to walk' was not associated with the legs. We can therefore eliminate the legs as being ‘.
Now take another example. I might have an infection in a finger which needs to be cut off in order to prevent spreading of the infection. After healing can I visualize how much pain I had experienced? Of course, yes. As such, we have to eliminate the finger as having the sense of l.
If we thus continue the process of elimination, it would be seen that none of the limbs or any part of the body, with which we normally associate the sense of 'mine', is the experiencer. It means that the act of identifying I with the body is misplaced. The real l’ is the invisible experiencer that stays within and which continues to function irrespective of any physical loss, handicap, or disability. That experiencer is the soul.
છે ઇન્દ્રિય પ્રત્યેકને, નિજ નિજ વિષયનું જ્ઞાન; પાંચ ઇન્દ્રીના વિષયનું, પણ આત્માને ભાન.
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Chhe Indriy Pratyekane, Nij Nij Vishayanun Jnän; Pänch Indrinä Vishayanun, Pan Ätmäne Bhän.
ovo
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Each sense has the knowledge of its own subject matter; but soul knows the subject matters of all five senses. (52)
Explanation & Discussion: The pupil had pointed out that the soul can be analogous to
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