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A SOURCE-BOOK IN JAINA PHILOSOPHY
In both these works there is a similar discussion about the questions of the king Pāyāsī or Pradesi regarding the nature of the soul. The king Pāyāsi did not consider the body and the soul as separate. In order to prove this theory he demonstrated that there is nothing that remains after the destrution of the body after death. He carried some observations in this respect and made some experiments. Perhaps, these were the first primitive forms of experiments. He had asked some persons that they should come and report as to where they were after death, but none came to report to him. He locked a man in a box and sealed it in order to show that after the death of the man, there would be nothing in the box except the body. He cut asunder the limb of the body of the person in order to locate the soul but he could not locate the soul. A youth, for instance, can discharge many arrows with his strength, but a young child cannot do so. This is because the strength is in the body, and if the body is destroyed the energy is also destroyed.
Rājā Pradesi carried these investigations and was sure that the soul is nothing but the product of the body. Apart from the body there would be no soul. His father was also of the same view. This materialistic conception of the soul as belonging to the organism was discussed in the Upanişads and in some cases it has been supported for the sake of presenting theories to the people of different abilities.
In the Chāndogya Upanişad, there is a story of Virocana and Indra going to Prajāpati for getting a clarification regarding the nature of the ātman. Prajāpati asked them to look into the pond of water and he said "you are that" i.e.. the body i.e.. the ātman. Virocana was satisfied with this view and he went on preaching the materialistic conception of the soul as identical with the body.
ATMAN AS PRANA (PRANMAYA ATMA) But Indra had bis doubts. He could not let be convinced of the view that the soul is the body. Then a different view possibly came to his mind that ātman is prana (the vital or life force). This view was held by many philosophers. They argued that without this life force, sense-experience would not be possible and sense-organs would not function. Take away the life-force and the sense-organs would be dead. The life force has sometimes been associated with breath because after death, breath would not function. Therefore,
1 Taittirīya Upanișad, 2, 1, 2. 2 Chāndogya Upanişad, 9, 9.
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