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I am the Soul
Srimadji calls only such jiva who is yearning for Self Realisation as Atmarthi. The atmarthi first attempts to know the Self after submitting to the Gurudev. Here the inquisitive disciple raises doubts about the soul. The disciple is a believer. He has raised the doubts only with an intention of further strengthening his beliefs about the Soul.
He says, 'Since the Atma cannot be apparent to the senses, there is no Atma. And if there is, it is to believed as one of these three - body, sense or life. In the absence of any other indication, there is no separate existence of the Atma. Now in the same subject again, he raises a doubt in another form -
वळी जो आत्मा होय तो, जणाय ते नहि केम?
GUITI Ut a ata , az az alfa ita .....810
Gurudev! If there is atma it has to be visible. All substances that exist are tangible. They can be felt. Thus if atma exists, it should also be tangible. Just as a pot - (72) - or a cloth - (47) -- Both these are visible. Here by referring to ghata-pata all the inanimate things of the world have been symbolically indicated. That is to say that all inanimate things of the world are tangible, for they exist. They have a form. They have the characteristics of colour, smell, taste, feel etc.
The same matter has been mentioned in our treatises on Logic. In the discussions on theism - (sfera) - and atheism - (ifestra) - it has been said that a substance which has no existence anywhere in the world can never be seen. To understand this, the simile of 'Akashkusum' has been offered. Just because * Akashkusum' does not exist, it cannot be seen. Akaskusum is the 'flower of the sky'. A flower can grow on a tree, a shrub or a vine, but where none of these exist, there in the sky, how can the flower alone grow? It is not there hence it is not tangible.
Here the disciple too says the same thing that the substances like ghata-pata can be seen because they exist, so should the
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