PROOF OF EXISTENCE OF SOUL IN HUMAN CELLS: A COMPARISION OF VEDANTIC SCIENCE TO THE

MODERN SCIENCE

Shruthi Sukhadev Jarali

Center for Distance Education and Virtual Learning, Jain University, Bengaluru, Karnataka, India

Email: shruthisukhadevjarali@gmail.com

ORCID ID: https://orcid.org/0000-0003-3500-2949

Running title: A COMPARISON OF VEDANTIC SCIENCE AND MODERN SCIENCE FOR THE PROOF OF

THE EXISTENCE OF SOUL IN HUMAN CELLULAR LEVEL

Keywords: soul, human cells, Vedanta, modern science, Pancha Koshas

Declaration section: I declare that this paper has been composed solely by myself and that it has not

been submitted, in whole or in part, in any previous application for a degree; the work presented is

entirely my own.
Acknowledgement: I would like to thank my family and friends for the immense support and

guidance.

Funding: Not supported

Conflicts of interest/Competing interests: No

Ethics approval: Not required

Consent to participate (include appropriate statements): Not applicable

Consent for publication (include appropriate statements): Not applicable

Authors' contributions (All authors must be mentioned): Shruthi Sukhadev Jarali

PROOF OF EXISTENCE OF SOUL IN HUMAN CELLS: A COMPARISION OF

VEDANTIC SCIENCE TO THE MODERN SCIENCE

ABSTRACT

Vedanta is an ancient Indian science that asserts the existence of an everlasting, unchanging

soul (Atman) as the essential essence of an individual. The Vedantic view of the soul

emphasises immortality, pleasure, consciousness, and identity with Brahman (the ultimate

reality). Current scientific understandings of consciousness include various hypotheses that

view consciousness as an emergent attribute of complicated brain processes. Vedanta and

modern science, particularly in their understanding of consciousness, demonstrate an

intriguing interplay between spirituality and science. It raises speculative yet exciting

questions about the nature of reality, the function of consciousness, and the interconnection

of the cosmos. The differences between Vedanta and modern science reflect fundamentally

different approaches to comprehending reality. While Vedanta includes metaphysical ideas

and the concept of an everlasting soul, science, particularly in its materialistic form, seeks

explanations in the physical realm, depending on empirical evidence and observable

phenomena. These distinctions highlight the different fields of investigation and knowledge

that science and Vedanta represent, each bringing unique insights into the nature of life and

consciousness. Contemporary scholars' efforts to blend Vedanta and science reflect a growing

awareness of the limitations of exclusively materialistic or spiritual approaches to

understanding consciousness and the soul. By investigating the intersections and dialogues

between these various perspectives, I hope to gain a more comprehensive understanding of

soul that assists the complexity and depth of human experience at the cellular level from a

physics and biological standpoint which is found in the centre of nucleus, as aligned to

Vedantic Pancha Kosha concepts which further reveals that there is no difference between

mind and body; also forefooting the fact of superficial existence of foreign souls (technically

speaking; foreign bodies/ minds) inside human bodies.

INTRODUCTION

The pursuit of understanding the soul's existence and consciousness has long piqued

scientific interest. According to Vedanta, the soul is an individual's true essence, different

from his or her physical body and cognition. It is unchanging, eternal, and serves as the

source of consciousness across the universe. Vedanta, an ancient Indian psychology theory,

presents an in-depth investigation of the concept of the soul (Atman) and its eternal,

unchanging essence beyond the physical sphere. In contrast, modern science, which is based

on practical inquiry and observation, frequently focuses on the concrete parts of existence,

leaving the metaphysical dimensions unexplored. However, recent advances in quantum

physics and consciousness research have begun to overcome this gap, revealing intriguing

parallels to the Vedantic view of the soul. However, such theories have entirely failed to

satisfy the scientific mind.

According to Śaṅkarācārya (1983), the Tatva Bodha, or great sayings, such as "Tat Tvam

Asi" (That Thou Art), reveal a basic connectedness between the individual soul and the

universal consciousness (Brahman). According to Śaṅkarācārya (2023), the Vedantic

technique involves introspection and meditation to directly realise truth.

Modern research, particularly in subjects such as neuroscience and psychology, has typically

focused on the brain and cognitive processes in order to better comprehend consciousness.
However, the difficult topic of consciousness — describing how subjective experiences

emerge from physical processes — remains unsolved. This has prompted some scientists to

investigate consciousness from new perspectives, such as quantum physics, which describes

the behaviour of particles on the tiniest sizes. Quantum theories of consciousness, such as

Roger Penrose and Stuart Hameroff's Orchestrated Objective Reduction (Orch-OR) theory,

propose that consciousness may emerge from quantum processes within the brain's neurons,

implying a non-local, unified field of consciousness that is consistent with Vedantic thought.

Furthermore, the principle of non-duality (Advaita) in Vedanta, which says that there is no

division between the self and the cosmos, is reflected in the interconnectivity of particles and

forces described in quantum field theory. This suggests a universe in which everything is

fundamentally interrelated, which is consistent with the Vedantic notion of the soul as one

with the global awareness.

When Vedanta and modern science are compared, it is clear that, despite their disparate

techniques and epistemologies, both are coming to similar conclusions about the nature of

consciousness and the presence of the soul. This intersection calls for a more integrated

approach to understanding consciousness, one that values both the empirical rigour of science

and the introspective depth of spiritual wisdom. As we progress in our scientific and spiritual

discoveries, the conversation between Vedanta and modern science has the potential to

deepen our understanding of the soul, providing a more holistic vision of our existence that

transcends the material and touches the essence of our being. To advance in this field, I have

taken a narrative comparison approach to prove the existence of soul from the Tatva Bodha in

comparison with and biological perspectives of prior comparison of physics findings with

Adi Shankaracharya's Advaita Vedanta concepts taken from the Bhagavad-Gita, Upanishads,
and Swami Vivekananda's (Vivekananda, S. (1947)) statement that there is no difference

between mind and body.

BHAGAVAD-GITA AND UPANISHADS CONCEPTS: SOUL

The Bhagavad-Gita (Śaṅkarācārya (2023)) explains the characteristics and nature of the

Absolute (the supreme truth/self/brahman/ soul), which cannot be killed through any

means; it is the life in all beings, pure, part-less, un-decaying, is subtler and more pervasive

than space, it is the intellect of the intelligent, Source of the growth of all beings, the power

of discrimination of mind, devoid of passion and attachment, ternal, pure, intelligent, and free

by nature, the Self of all beings (in living and non-living), free from all qualities, indefinable,

immutable, changeless, cannot be combined with anything whatsoever. Pure intellect -

luminous awareness, also known as Krishna, Vishnu; the transcendental truth, free, the self of

all beings, Brahman that exists as the same in all beings; it stays undisturbed by flaws; It is

without flaws, having no beginning or end (infinite; birthless and deathless), being

imperishable, the Supreme Light of consciousness, and endless time; it is Om (ॐ), dispenser

of the fruits of the whole world's actions, exist everywhere, source of the materialistic cause

(matter), omnipresent, omniscience, abundantly radiant Cosmic, all-encompassing; infinite,

limitless; primaeval- that which existed in the beginning, form, the Cosmic form; which form

of Mine (Brahman), medium for the manifestation of consciousness, indwelling ruler of all;

eternal (it is not subjected by cause-and-effect law); it is neither being nor non being.

According to Bhagavad-Gita (Śaṅkarācārya (2023), the soul has two forms: manifested

(lower form) and unmanifested (higher form). The unmanifested form is known as Brahman

(supreme soul), whereas the manifested form is known as Hiranyagarbha. The supreme soul,

in its unmanifested state (by maya/delusion), projects three gunas (the genesis of the entire

Universe, and thus the source of this universe). The three gunas described are sattva
(goodness), rajas (activity), and tamas (mental darkness), which are bound by cause and

consequence; nonetheless, the soul retains the above-said and discussed attributes, and is now

referred to as the immortal Seed of all beings. So why does the Bhagavad-Gita say: "For

unmanifested, I am Strength (consciousness); for manifested (in inferior form), I am the

desire for eating, drinking, etc., which is for the mere maintenance of the body. This is

another reason to believe that there cannot be two or more infinites, so brahman and

individual souls inside Pancha Koshas are same. According to the Bhagavad-Gita

(Śaṅkarācārya (2023)), the soul is the knower of the field (body) and the source of life,

although not acting or being influenced by it. It (Śaṅkarācārya (2023)) also refers to the soul

as absolute, brahman, the supreme truth, or the supreme soul depending on its seeming

appearance within or outside the body.

Furthermore, because the purpose of this study work is to explain the existence of soul in

human content, we shall limit our knowledge to the context of the human being. Swami

Tejomayananda (2023), Swami Sivananda (n.d.), and Śaṅkarācārya (2021) adhere to Vedanta

principles. The Sanskrit term 'Pancha Koshas' refers to five sheaths or layers that exist within

the human framework, with Koshas covering the 'atman' or self. It is said that, all human

experiences pass through these five layers. (refer the below figure).
Fig: PANCHAKOSHAS SHOWING FIVE SHEATHS COVERING, SOUL (ॐ) (source: Joshi,

M. (n.d.))

The functioning of these sheaths demonstrates the presence of the Self. However, they

obscure the true essence of the Self, which is contained within the Pancha Koshas (five

sheaths), which are simply the three bodies (rajas, tamas, and sattva) classified differently.

These layers are Annamaya Kosha, the physical body supported by food, and Pranamaya

Kosha, the energy body driven by life force or prana. There are five types of pranas discussed
here:, Prana Vayu (inward-moving energy), Apana Vayu ( outward proceeding energy ),

Udana Vayu (upward proceeding energy), Vyana Vayu (connecting force of energy, backing

the function of the other the four Vayus) and Samana Vayu (hands out energy throughout);

Manomaya Kosha, the mental body encompassing the mind and emotions; Vignanamaya

Kosha, the wisdom body that observes and makes decisions; and Anandamaya Kosha, the

bliss body, representing our innermost essence, joy, and peace where soul resides. These

Koshas provide a complete framework for comprehending human existence, emphasising the

integration of body, breath, mind, intellect, and bliss in the quest of spiritual growth and well-

being (Swami Tejomayananda. (2023); Swami Sivananda. (n.d.); Śaṅkarācārya (2021)).

Now that we have discovered the soul in the human body through the Scriptures, how can we

identify it in modern science theories where there is no evidence? Since we've identified the

soul in the context of current science, we'll investigate its traits and nature and compare it to

prospective evidence from recent study to find possible answers and see how it helps us go

forward.

CHARACTERISTICS AND NATURE: A LOOK INTO SOUL AND A LIGHT OF

CONSCIOUSNESS

We've already seen the qualities and essence of the self; now it's time to look at what modern

science has to say about this light of consciousness. According to Śaṅkarācārya (2023) and

Śaṅkarācārya (2021), the soul is in the form of as light. According to the research paper

"Consciousness! Look at the Light" (Alemdar E. (2020)), there was light in the beginning of

the universe, which Vedanta (see to section; BHAGAVAD-GITA AND UPANISHADS

CONCEPTS: SOUL) affirms.

Next, the paper (Alemdar E. (2020)) discusses that this light exists throughout the

UNIVERSE. The universe derives its vitality from light, which is the source of life for living

things. This aspect of atman, the source of all being, is previously explained in the Bhagavad-

Gita (see section BHAGAVAD-GITA AND UPANISHADS CONCEPTS: SOUL).

Later, it (Alemdar E. (2020)) describes how all living things, whether with or without direct

light, benefit from light. Even though the brain is separate from the body, brain functions can

occur throughout the human body, which confirms the Vedanta explanation, which states that

there is no distinction between body and mind, as confirmed by Swami Vivekananda in his

book (Vivekananda, S. (1947)). The practicality of body- mind- soul will be further explored

in terms of Pancha Koshas (see section: PROOF OF EXISTENCE OF SOUL IN HUMAN

CELLS: A COMPARISION OF VEDANTIC SCIENCE TO THE MODERN SCIENCE).

Additionally, there are various types of light. Among many other things, cosmic black light is

the source of all known and prevalent light in the universe (Alemdar E., 2020). According to

Śaṅkarācārya (2021) and Śaṅkarācārya (2023), the described traits align with the nature of

the soul, which is pervasive and invisible to humans.

In this work (Alemdar E. (2020)), light is described as the key enabler of primary vision and

perception. In Advaita Vedanta, the Atman is the essence of an individual's being and is

linked to innermost perception and experience of existence (Śaṅkarācārya. (2021);

Śaṅkarācārya. (2023)).

In recent advancements, Physicists designed an experiment to turn light into matter (Schultz,

I. (2023)), which aligns with the concept of soul projecting into nature (matter consisting of

three gunas as discussed in the preceding section; BHAGAVAD-GITA AND UPANISHADS

CONCEPTS: SOUL); human specifically, Pancha Koshas.

Furthermore, it is widely accepted that light can be characterised in terms of photons. For the

following analogy, we will discuss light in the form of photons. It is well known that photons

cannot be destroyed in any way, which is comparable to the soul taught by Advaita Vedanta

(refer section; BHAGAVAD-GITA AND UPANISHADS CONCEPTS: SOUL).

Also, a reliable blog (Sayer Ji. (2020)) further extends to say that the photon, the quantum of

light, has an infinite lifetime, matching the Vedanta concept that soul is eternal (see section;

BHAGAVAD-GITA AND UPANISHADS CONCEPTS: SOUL).

The following photon-related findings prompted me to learn more about the soul at the

cellular level. The information I received was: (Sayer Ji. (2020)). The most effective way to

store photons is to power chemical or electrical reactions. Humans do store photons, but in a

very specific manner. The human body produces biophotons. Human cells have an effective

intracellular photon trapping system that allows them to store extremely weak photons. This

storage is not conventional in the sense of a battery storing energy, but rather a component of

complex cellular processes. The DNA in the cell's nucleus communicates with chromatin, a

molecule designed specifically to send and receive photons (Jones, J. (2021).

PROOF OF EXISTENCE OF SOUL IN HUMAN CELLS: A COMPARISION OF

VEDANTIC SCIENCE TO THE MODERN SCIENCE

A cell is the fundamental structural, functional, and biological unit of every living being,

acting as the foundation of life and necessary for growth, reproduction, and environmental

response. We understand that cells derive their power from ATP (Adenosine Triphosphate),

produced through cellular respiration, primarily in mitochondria, using glucose and oxygen

from food and air; however, if we look at where mitochondria get power from, then we

actively might say food and describe oxidative phosphorylation, which involves the electron
transport chain and the Krebs cycle, utilising oxygen and nutrients but never knowing its

original source; then who is responsible for such activity? Even modern science cannot

answer this without the concept of the soul, which they refer to as light of consciousness.

Science has extended its hand to accept the fact that light, rather than mitochondria, is the

cell's actual power source (refer section; CHARACTERISTICS AND NATURE: A LOOK

INTO SOUL AND A LIGHT OF CONSCIOUSNESS). We've already learned about the

characteristics and nature of the soul in connection with the study of biphoton detailing which

clarifies the relationship between cell and light. So, in this section, we will learn how this cell

is connected to the light in the soul terms. Before that, let us go over the important parts of

the cell: Cell Membrane (Plasma Membrane), Cytoskeleton, Cytoplasm, Endoplasmic

Reticulum (ER), Ribosomes, Golgi Apparatus (Golgi Complex), Vesicles, Mitochondria,

Lysosomes, Peroxisomes, Centrosome (Microtubule Organizing Center), Nucleus.

We've already learned about the five sheaths briefly; now, because sheaths have souls, they

must be clearly linked to the cellular levels (in this context, it is human cellular level), as per

the preceding sections (refer to sections BHAGAVAD-GITA AND UPANISHADS

CONCEPTS: SOUL; CHARACTERISTICS AND NATURE: A LOOK INTO SOUL AND

A LIGHT OF CONSCIOUSNESS). Let us investigate the linkage between these five sheaths

and a cell. However, when categorising the parts of a human cell according to the Pancha

Koshas, it's a challenge from the direct understanding, as the Pancha Koshas are typically

explained in books as a whole for human beings, and not to the cellular level, but having a

close look at all the parts of cell, these functions are very similar to the functions mentioned

in the Pancha Koshas, I believe that there are some mistranslations that might have happened

while understanding Pancha Koshas from Sanskrit to English translation or it could also

mean that body’s function replicates the cellular function. This needs to be investigated

thoroughly. Also, it is very important to note that the explanation of Pancha Koshas working
is more advanced than cellular level function and it is not fair to compare the same because

the working the Pancha Koshas deals with the working in both gross and subtler form (mind

and body are considered in a cellular level). Also, it is important to note the though five

sheaths are divided into five; it does not mean that they working differently without any

contact to each other; they work confined to each other; for e.g.: You can find Pranayama

kosha working in Annamaya Kosha. Nevertheless, keeping this in mind, I have however

attempted to propose to align the cell's components to Pancha Koshas (taken from: Swami

Tejomayananda. (2023); Swami Sivananda. (n.d.); Śaṅkarācārya. (2021)) functionality and

compare considering major components within this five sheaths framework:

1. Annamaya Kosha (Food Sheath)

Vedanta defines this sheath as the physical body as one that is nourished by food. In a cell,

this could mean: Cell membrane, cytoplasm, and cytoskeleton may be classified as

Annamaya Kosha because they are involved in nourishing cells with nutrients (food). The

detailed explanation is given below.

The cell membrane, cytoplasm, and cytoskeleton all have distinct roles when handling

nutrients within a cell, though their functions are interconnected and necessary for nutrient

uptake and utilization. Here's the way each component adds to the process:

Cell Membrane:

The cell membrane regulates nutrient uptake by allowing substances to enter and exit the cell.

It achieves this through a variety of mechanisms, including passive transport (diffusion and

facilitated diffusion), active transport, as well as endocytosis. A selective Permeability: This

asset lets the cell membrane to selectively enable nutrients to enter the cell while staying out
harmful substances and permitting waste products to exit (Pranayama kosha is helping out in

the form the Apana Vayu here).

Cytoplasm:

Nutrients Processing and Distribution: Nutrients pass through the cell membrane and enter

the cytoplasm for processing, modification, and utilisation. Many metabolic pathways pass

through the cytoplasm, which is made up of the cytosol (liquid part) and organelles. Enzymes

in the cytosol catalyse reactions like glycolysis, converting glucose into energy for the cell.

Cytoskeleton:

The cytoskeleton maintains cell shape and facilitates intracellular transport, but does not

directly affect nutrient uptake. This network of protein filaments facilitates the transport of

nutrients and organelles within the cell, ensuring that they arrive at their destinations

efficiently. The cytoskeleton, specifically actin filaments, plays a role in endocytosis, the

process by which cells engulf external substances such as nutrients.

In short, while the cell membrane is primarily accountable for nutrient uptake from the

external environment, nutrients are processed and used in the cytoplasm (which includes the

cytosol and organelles). The cytoskeleton, while not directly involved in nutrient uptake, aids

in the movement of nutrients and organelles within the cell. Together with each other, these

components guarantee that the cell efficiently absorbs, processes, and utilises nutrients in

order to sustain its functions.

2. Pranamaya Kosha (Energy Sheath)

According to Vedanta, this sheath represents the body's vital life forces and energy. Examples

of cell components related to energy production and distribution include:

Mitochondria:

Mitochondria are the cell's powerhouse, producing adenosine triphosphate (ATP), a

source of chemical energy. In the context of Pranayama Kosha and Pranas,

mitochondria can be compared to Prana Vayu, which regulates energy intake. Prana

Vayu is associated with the breath and the vital energy that enters our bodies.

Similarly, mitochondria consume nutrients and oxygen to generate energy, mirroring

the intake and utilisation of life force, or prana.

Endoplasmic Reticulum (ER):

The ER synthesises proteins and lipids. The rough ER, which is studded with

ribosomes, produces and folds proteins, whereas the smooth ER is involved in lipid

synthesis and detoxification. The Pranayama Kosha and Pranas are similar to the

Samana Vayu, located in the abdomen and responsible for nutrient digestion and

distribution. Samana Vayu assimilates prana and distributes it throughout the body,

much like the ER processes and prepares biomolecules for their specific roles.

Golgi Apparatus:

The Golgi apparatus organises and transports proteins and lipids throughout the cell.

The Pranayama Kosha and Pranas function aligns with Vyana Vayu, which regulates

energy circulation throughout the body. The Golgi apparatus ensures that molecules

are delivered to their proper locations, similar to how Vyana Vayu circulates prana

throughout the body.

Integrating with Pranayama Kosha and the Remaining Pranas:

According to Vedantic science, the Apana and Udana Vayu which comes under

Pranamaya kosha is necessary for survival and is inextricably linked to the breath and

pranas, or vital life forces. Also, Udana Vayu promotes spiritual growth and self-

expression through upward movement, while Apana Vayu regulates downward

energy movement and waste elimination from cells, similar to the elimination

of waste from the anus.

3. Manomaya Kosha (Mind Sheath)

This sheath is associated with the mind, emotions. We already know that cells have

minds because each cell is governed by mind, so this kosha could include aspects of

cellular communication and control.

Nucleus:

The nucleus is a cell's control centre and contains its genetic material (DNA).

It regulates cell growth, metabolism, and reproduction by regulating gene

expression.

Analogy: In Manomaya Kosha, the nucleus could represent the core of our

mental processes or the deeply ingrained beliefs and values that guide our

thoughts and emotions. Our core beliefs and values influence our mental

processes and emotional responses in the same way that the nucleus controls

cell activity through genetic expression. The cell's control centre, which

contains the DNA, functions similarly to the mind's role in controlling the

body.

Ribosomes:
 Ribosomes are the cells' molecular machines that synthesise proteins. They

convert genetic information (mRNA) into proteins, which serve a variety of

functions within the organism.

In the context of Manomaya Kosha, ribosomes could be compared to the

process of converting thoughts and emotions into actions or expression. Just as

ribosomes translate genetic instructions into functional proteins, our mental

and emotional processes produce actions that reflect our inner state, similar to

the process of thought and decision-making.

4. Vignanamaya Kosha (Wisdom Sheath)

This sheath represents higher cognitive functions like intuition and wisdom. In a

cellular context, it may include DNA/RNA within the nucleus: The carriers of genetic

information, as well as the cell's ability to replicate and repair, reflect cellular

"wisdom" and adaptability.

Here's a detailed explanation:

• DNA and RNA are the physical substrates that support cognition, behaviour, and

instincts, similar to Vignanamaya Kosha, which refers to the intellectual processes

that guide decision-making and moral differentiation. These molecules, through the

proteins they encode, influence nervous system development, which supports mental

and intellectual functions.

• DNA is the blueprint for an organism's complex structures and functions, similar to

Vignanamaya Kosha, which represents a layer of consciousness focused on

knowledge and discernment. Gene expression influences not only physical traits, but

also cognitive abilities and behavioural tendencies.

• \tRNA plays a dynamic role in protein synthesis and regulatory mechanisms,

 highlighting the importance of adaptation and learning. Similarly, Vignanamaya

Kosha emphasises the development of wisdom and understanding through experience

and learning.

5. Anandamaya Kosha (Bliss Sheath)

The innermost sheath represents joy, peace, and connection to the divine. While there is no
direct cellular structure equivalent to the Anandamaya Kosha because no cellular activities
takes place here, this sheath transcends physical and mental states, reflecting the idea of bliss
and unity within the cell's life, contributing to the health and function of the larger organism
in which the soul has been absorbed in this sheath. In other words, in the centre of the nucleus
of the cell, there exists a light of consciousness which confirms the modern science saying
that the nucleus houses vital cellular functions that control life and growth in addition to
serving as a storage space for DNA (Byju's. (2017)); however, leaving space for confirmation
of light in the nucleus.

Conclusion to the section- Proof of Existence of Soul in Human Cells: A

Comparison of Vedantic Science to the Modern Science

The recent findings further strengthen the evidence of the explanation of the presence of mind

at the cellular level, as stated by Scientific American (Jacobsen, R. (2024)), allowing us to

further accept:

• The Vedanta explanation of Manomaya Kosha and Vigynanamaya Kosha is proven

correct.

• Every cell, function at the mind level.

• Swami Vivekananda's telling that there is no difference between body and mind in

reality (Vivekananda, S. (1947) has been proven correct

• Without this light of consciousness, the body cannot function has told by Upanishads

(Śaṅkarācārya. (2021)), Bhagavad-Gita (Śaṅkarācārya. (2023)) aligns with modern

science theory (Alemdar E. (2020)).

DISCUSSION:

Further research should investigate all of the characteristics and nature of the soul in

comparison to the light provided by Vedanta (see section BHAGAVAD-GITA AND

UPANISHADS CONCEPTS: SOUL) such as light of consciousness is not produced by any

cause and has no effect. Specifically, looking into how matter projected by light is ultimately

divided into sattva (goodness), rajas (activity), and tamas (mental darkness),

also investigating the concepts of the Bhagavad-Gita, which states that the light we see from

the sun is not its origin, but that the soul is the original source of the sunlight.

Supplementary questioning and accepting: if soul/light of consciousness is present in all cells,

it means that body is dwelling in souls, and it is obvious that soul is not dwelling in body.

This idea of soul in body should be disqualified. However, this may contradict the statement

that says: The soul is described as a flame the size of a thumb, which is said to exist

physically between the eye brows or in the heart of all emotionally, but its exact location is

unknown (Aggarwal, K. (2005)). However, the answer is already in this statement; both of

the statements under consideration are true in their context. The second statement "in the

heart of all" represents the presence of soul in each and every cell centre bound by 3 gunas,

and the first statement represents the impressions of such selfs /souls come to conclusion in

Agni chakra to an enlightened person in between the eyebrows as a flame (light of

consciousness); the second statement is also supported in Bhagavad-Gita (Śaṅkarācārya

(2023)) text which says: (consider this as first statement in this context, again)- After he had

fixed his own vital force in the head, confined the mind in the heart, and controlled all the

passages, he continued in the firmness of yoga (Śaṅkarācārya (2023)). The first statement

suggests that the mind is directed towards the soul, or brahman, which is situated in the

Anandamaya Kosha (as they have mention: confined the mind in the heart; which represents

the centre of the nucleus), and that "controlling all the passages" may refer to the cell's in and
out pathways. Next consider, second statement: He arrives at that radiant supreme Person

after fully fixing the Prana (vital force) between the eyebrows with an unswerving mind and

being endowed with devotion and the capacity for intense concentration. He, the yogi,

endowed with such wisdom, imbued with devotion, deep love, as well as yoga with the

strength of concentration—that is, imbued with that (strength) also, consisting in

steadfastness of the mind—after first bringing the mind under control in the lotus of the heart,

and then lifting up the vital force—through the Nadis (Nadis are considered to be channels or

pathways through which prana, or life energy, flows within the body (Bhat, D. S. (2022));

here, the concept in the Pancha Koshas has to be carefully analysed to check whether they are

taking about the energy flow channels or pathways in the cellular level which replicates in the

body level Nadis) going upward—by gradually gaining control over (the rudiments of nature

such as) earth, etc. and after that having fully fixed the Prana (vital force); between the

eyebrows, without losing attention, with an unwavering mind established from a collection of

impressions brought about by spiritual absorption; it reaches; it is radiant; it is supreme; it is

referred to as "the Omniscient, the Ancient," etc. (Śaṅkarācārya (2023); The second statement

here states that all impressions of the soul (in each cell) that are limited to the direction of the

mind must be raised upward through the Nadis to the Agni chakra (between the eyebrows).

The Bhagavad-Gita (Śaṅkarācārya, 2023) provides direct confirmation of this, stating that the

all-pervading space is not defiled because subtlety, which is present throughout the body,

does not come into contact with it. Furthermore, it compares the soul to the appearance of

multiple moons, but the enlightened one realises that there is only one moon. It further states

that the self is ever present during creation, continuation, and dissolution. This might also

imply that it (soul) is the only permanent throughout the cell life cycle stating that our

delusion of presence of Pancha Koshas makes one brahman to appear many souls. This
discussion demonstrates that every human cell appears to be encapsulating the impression of

brahman, or the impression of a parted, single soul (light of consciousness).

Furthermore, these discoveries take a turn regarding the foreign bodies (minds) (non-

technically speaking; foreign souls) of bacteria or other microorganisms that reside in human

bodies to raise the possibility that more research will be needed to determine whether these

foreign bodies (minds) that exist inside human bodies (minds) considering their souls are per

in accordance with karmic destinies for impacting particular biological processes.

For example: the light of consciousness has its own consciousness, it can be converted into

matter (as discussed in the section: CHARACTERISTICS AND NATURE: A LOOK INTO

SOUL AND A LIGHT OF CONSCIOUSNESS); it can take any form; for example: the light

of consciousness that has taken the form of bacteria/ virus to can cause ill effects on that

particular human body. The goodness and beneficial bacteria work in a similar manner

according to the karmas (destined or cause and effect occurring in the same or through

lifecycles).

CONCLUSION

Even though the Tattva Boda is usually preached in the whole-body level, it can be

understood in the cellular level and was probably misunderstood by the translators (Sanskrit

to English) while translating; fostering to the obvious answer that cellular theory which was

beyond the understanding of modern biology existed in Bharat, way before the western

science proposed it. The light of consciousness is located in the centre of the cell’s nucleus

where no cellular activities take place but is responsible for the cellular activities. The

efficient operation of the body and mind is largely attributed to the soul, demonstrating the

existence of consciousness. This stream of consciousness is also in charge of the precise

operation of every single cell which is connected with brahman (light of consciousness)/ soul

(when considered within body/ mind) which is infinite; further making us realize that body
and the mind are the same in reality but appears as distinct because the mind is subtler than

the body (Vignanamaya and Manomaya Kosha are more subtle but still can be considered as

grosser than Annamaya Kosha) as said by Swami Vivekananda. The path to liberation is

revealed by casting off these Pancha Koshas and turning the mind in the upwards direction.

This consciousness-filled light permeates everything, even the empty space (in centre of the

nucleus). The absence of an object does not mean that reality is no longer experienced. For

instance, even in the absence of a body and in the absence of awareness of reality regarding

it, awareness of reality endures in the area in which the body once existed. The same

reasoning also holds true for humans. This light of awareness endures even after the gross

body—the body in this context—dies. This awareness is related to the objective and

subjective, such as the ever-changing gross body leading the statement that body is dwelling

in the soul. However, such impressions of parted souls from each cell are to be carried and

lifted upwards with the help of Nadis (the concept of Nadis has to be carefully analysed to

check whether they are taking about the energy flow channels or pathways in the cellular

level which replicates in the body level) between eye brows usually called as third eye or

Agni chakra to witness the realization of brahman and outwards head for liberation.

Nevertheless, due to this objectiveness, subjective reality (mundane existence) ends, which

has resulted in the illusion of duality (individual soul and brahman). Additionally, these

findings about the residing foreign bodies (minds) of bacteria/ microorganisms’ souls (non-

technically speaking; foreign souls) in the human body leading to question to further research

of whether foreign manifested bodies (minds) can reside inside human bodies effecting

specific biological activities as per karmic destined activities confirming that Pancha kosha

theory was always a cellular level theory and not a body level theory.

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