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are the signs of life, the pupil argues that the living body can be termed as soul. While thinking about the knowing capability he remembers that knowledge is gained by different sense organs. We touch by skin, taste by tongue, smell by nose, see with eyes, and hear through ears. These sense organs are therefore the channels for knowing. If any of them stops working, knowledge pertaining to that sense is blocked. For instance, if one loses eyesight, he is unable to see. The pupil therefore argues that the sense organs can be termed as soul.
Then the pupil's attention turns to breathing. Even if a man loses the vitality of every sense organ, he is still considered alive so long as respiration continues. The breath is thus an infallible sign of life. Therefore he suggests that respiration can be termed as soul. According to his arguments, the soul can therefore be equated with body or senses or breath. Since there appears no sign of soul apart from these three aspects, the pupil argues that it would be meaningless to talk of its existence as different from these three aspects.
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aula SHIHI elu al, yuna dole ŠH? જણાય જો તે હોય તો, ઘટ પટ આદિ જેમ.
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Vali Jo Ätmä Hoy To, Janäy Te Nahi Kem? Janäy Jo Te Hoy To, Ghat Pat Ädi Jem.
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Moreover, if there is a soul, why is it not noticed? If it is there, it should be noticed like a pot or cloth. (47)
Explanation & Discussion: The pupil further elaborates his argument against the existence of soul. The existence is normally associated with
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