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Chapter 8: Guru's Explanation of Soul's Everlastingness (Second Fundamental)
In the last chapter the pupil presented his doubts about the everlastingness of soul. The Guru has heard such arguments before; they are not new to him. He is also aware of the philosophies of Chärväk (non-existence of the soul and Buddhism (transient or impermanent nature of soul). He knows that Buddhism has apparently a strong case and most of the spiritual aspirants falter on that point. He is therefore going to address the relevant aspects and show how those philosophies are one-sided and incomplete. The following nine stanzas would convince the pupil about the eternity of soul and dispel the concept of its impermanence.
Deh Mätra Sanyog Chhe, Vali Jad Roopi Drashya; Chetananä Utpatti Lay, Konä Anubhav Vashya?
The body is a mere composition; it is lifeless, has a form, and is visible; on whose experience do emergence and extinction of consciousness rest? (62)
Explanation & Discussion:
The pupil had contended that the soul might be emerging in the body at birth and disappearing with death. In order to counter it, the Guru asks him to consider the nature of body. It is basically a composition. It is composed of carbon, hydrogen, nitrogen, calcium, etc. Alternately it can be said that it is composed of five main elements, viz. earth, water, fire, air, and space, which are known as Panchmahäbhoot. To describe it in physical terms, it can be said that it is an organized assemblage of blood, muscles, fat, bones, etc. covered with skin.
Thus the body does not have its own substantial existence. Moreover, it is lifeless. Touch, taste, smell, and color, which are the attributes of lifeless Pudgal, are present in the body. Being lifeless, it does not have the knowing capability. Besides, it has some form. Its visibility is manifest, because we are able to see the body. The physical body is thus an object of eyesight.
How can such a body be capable of knowing the emergence and the extinction of soul? The attributes of soul are totally different from those of the body. Soul is not a composition; it has its own substantial existence. It is full of consciousness; knowing and remaining aware are its inherent characteristics. Moreover, it has no form or shape; it is intangible and invisible.
one withounce or extin who knows
If the soul is subject to emergence and extinction as argued, who knows about the same? Obviously soul cannot know its own emergence or extinction. Can the body know it? Here the body means the lifeless one without a soul. It is plain that a lifeless body is incapable of knowing or experiencing. It does not even experience the pain when it is buried or cremated! In that case, how can it know that the soul emerges or gets extinct? As such, the question is: 'What is the basis on which one can say that the soul arises and is destroyed?'
While explaining this stanza Shrimad has pointed out (Vachanamrut # 718): "The body cannot be the basis, because it is manifestly lifeless.... If one states that the
