Dr. N.L. Kachhara
When the Vedic scholars went to Mahavira, there was no need for them to express their doubts in words; Mahavira knew their doubts by his power of omniscience. Indrabhuti Gautam, along with his 500 disciples, was the first to meet Mahavira. When he reached Samavasarana, Mahavira addressed him by his name. Gautama was surprised that Mahavira knew his name, but he thought that Mahavira must know him as a famous scholar. But the next moment Gautama was stunned when Mahavira said, "Gautama! You have a doubt about the existence of the soul. You think that if the soul exists it should be visible like other objects; if the soul is invisible like akasa its existence cannot be accepted. If someone proves the existence of the soul by inference, it is also not correct because only a visible object can be inferred, like fire after detecting smoke. There is also nothing visible that is connected to the soul which may help in its inference. The existence of the soul can also not be proved by Agama (Scriptures), because experience cannot be the subject of Agama. There is also no one living who has really 'seen' or experienced the soul, and whose words can be taken as a proof of its existence. Then why should people believe in the soul?"
To clear these doubts, Mahavira said, "Gautama! Your doubting the existence of the soul is not right. Your belief that the soul is not directly identified is not correct. You are directly experiencing the soul. Statements like 'I have done,’ ‘I am doing,’ and ‘I will do' are a direct indication of the existence of the soul, because the soul and not the body makes such statements. Further, who, except the soul, has the doubt? The fact of your doubting is itself indicative of the soul. If you doubt this inference, then everything in the universe will be doubtful.
"The soul is directly known because its attributes like memory are directly experienced. If the attributes are directly experienced so is the substratum, the soul. The soul is known by its attributes like intelligence, awareness, etc. These attributes cannot be separated from the object."
Gautama agreed that attributes are not separate from their substratum object, but he also said that it is not right to assume that memory resides in the soul: it could, like weakness, strength, etc. refer to the body (or brain), and there is no need to assume the separate existence of the soul for this.
Mahavira replied that intelligence; awareness, etc. cannot be attributes of the body, since the body, like a pot, is visible and physical - whereas intelligence and other attributes are invisible and non-physical. Hence there must exist a non-physical soul separate from the physical body.
Gautam said, "OK, I accept the existence of the soul in my body, but what is the proof that soul also exists in other bodies?”
Mahavira said, "The same logic also proves the existence of the soul in other bodies.”
Mahavira presented some other arguments for the existence of the soul:
- There must be an authority owning the sense organs. As the potter is the maker of a pot, the soul is the authority of the sense organs.
- As the body has a form, it must have an authority. Formless objects like clouds have no authority. The soul is the authority of body.
- The sense organs and passions have the relationship of a raw material and a product, like clay and a pot. As a potter is required to produce a pot from clay, the soul is required to produce passions through the senses.
- There must be a user of the body, as a man is the user of food. The soul is the user of the body.
- There is an owner of anything, like a house, that is constructed. In that sense, the soul is the owner of the body.
"The word 'soul,' like the word 'pot,' must have a meaning," said Mahavira.
"Yes, the meaning of 'soul' is body and nothing else," said Gautama.
Mahavira replied, "No, the word 'soul' cannot mean body because the synonyms of 'soul,' like prani (being), sat, atman, etc. are not synonyms of ‘body.’ The attributes of the soul and body are different: the soul is possessed of intelligence whereas the body is inanimate. Gautama! You should not doubt the words of the Omniscient as he is free of passions, which are the source of falsity."
Mahavira continued, "The soul is identified by consciousness. Some people believe that the soul is universal like akasa and that the same soul pervades the bodies of all beings. This is not correct. Akasa is one because it is similar everywhere. Living beings are different and each being is a unique individual. So the souls have an individual identity. The pains and pleasures experienced by each soul are different and cannot be part of one common soul. When one soul is emancipated, the others are not."
Gautama: "If consciousness is the identifying attribute of the soul, then how is the soul individual, as the same consciousness is present in all souls?"
Mahavira: "All souls possess consciousness, but the level of development of consciousness in each soul is different. This, in fact, distinguishes the souls from each other. Thus there are infinite souls in the loka."
Gautam: "Even if the souls are infinite, they could be omnipresent.”
Mahavira: "The soul is not omnipresent: it extends only through the body it occupies, since its attributes are found only in that body and not beyond. The soul is permanent as well as transient. It transfers from one body to another without changing its basic character. Thus the soul is eternal."
Mahavira continued: "Many people believe that only matter can produce a new article and therefore the soul is a product of matter. This is not correct. A dead body made of matter does not possess intelligence. Intelligence is the attribute of the soul and not of matter. Hence an intelligent soul cannot emerge from matter.”
All doubts of Indrabhuti Gautama regarding soul were removed, and he along with his 500 disciples accepted the Order of Mahavira.
