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than a slim one. However, our general experience is contrary to it. As such, there is no rationale in arguing that the body and the soul could be the same.
Jad Chetanano Bhinna Chhe, Keval Pragat Swabhäv; Ekpanun Päme Nahin, Trane Käl Dway Bhäv.
Manifest properties of lifelessness and consciousness are different; they can never become one; duality prevails forever. (57)
Explanation & Discussion:
It was explained earlier that the basic properties of lifeless matter and those of consciousness are different and distinct. Their manifest characteristics are different. When two lifeless things come together, they can either form a homogenous mixture like that of milk and water or heterogeneous one like that of sand and sugar. In either of the cases the things retain their own properties. Neither are they transformed into some different substance, nor do they become conscious matter.
If the things that come together are subject to a chemical reaction, a new substance can emerge out of their composition. For instance, the combination of hydrogen and oxygen can result in water vapor. But that composition also does not give the property of consciousness to water. Moreover, even in the composed state, hydrogen does not become oxygen nor does oxygen become hydrogen. The atoms of hydrogen retain their properties and the atom of oxygen retains its own. Those properties simply remain latent so long as the composition lasts. This becomes evident when hydrogen and oxygen are separated by electrolysis or other process. Then they again manifest their own distinct properties.
In this connection, it is worth pointing out what the poet Banarasidas had said about the soul and lifeless matter. He had stated that equanimity, elegance, sublimation, knowing capability, happiness, experiencing, and consciousness are the seven attributes of soul. On the other hand existence in the form of embodiment, mind, speech, non-cognizance, aggregation, lightness, heaviness, etc. are the attributes of lifeless matter. These attributes of soul are explained by Shrimad in Vachanamrut # 436, 437, and 438. Moreover, he has stated (Vachanamrut # 266):
Jad Bhäve Jad Pariname, Chetan Chetan Bhäv; Koi Koi Palate Nahin, Chhodi Äp Swabhäv.
It means: Lifeless matter turns into lifelessness and the conscious soul into consciousness. No substance changes into something else and gives up its own properties.
Every original substance thus retains its properties and does not adopt those of a different substance. Similarly, though the body and conscious soul happen to occupy the same space, they do not adopt the properties of each other and cannot be reduced to one matter. They were two separate substances in the past, they are separate in the present, and will remain so in the future.
Ätmäni Shankä Kare, Ätmä Pote Äp; Shankäno Karnär Te, Acharaj Eh Amäp.
