The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s4.t3.2

c8.s4.t3.2

(To 3.) If the soul were minute, it could not feel throughout the whole body. The connection with the sense of touch (*tvac*) does not suffice to explain this; the thorn too, on which one has trodden, is connected with the whole sense of feeling (p. 659, 5) and yet one feels the pain from it only in the sole of the foot and not in the whole body (p. 659, 6). That the quality extends beyond the substance, we do not admit; the flame of the lamp and its light are not related as substance and quality; on the contrary both are fiery substances, but in the flame the corpuscules (*avayava*) are drawn closer together, and in the light which radiates they are more widely separated (p. 656, 5). Just in the same way the perception of smell depends on the subtle atoms (*paramāṇu*) streaming out in all directions from the objects without diminishing their volume (p. 657, 1) and penetrating into the nasal cavity (p. 657, 4). If this is not admitted, because atoms are not perceptible by the senses (p. 657, 5), because not the objects but their odours are smelt (p. 657, 6), or because what is perhaps true of the sense of sight may not be transferred to the sense of smell (p. 657, 8)—we must dispute the assertion that smell is only a quality; for if it were, it could only disseminate itself from its own substance and from other substances to which it has been transferred (p. 659, 10). That this is so the sublime *Dvaipāyana* testifies when he (*Mahābhāratam* 12, 8518) says: