Tulsi Prajna 1994 01

SR No.: 524578
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1994
Total Pages: 186
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 8 MB

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TULSI PRAJNA
We shall start with the statement-'when dead body is burnt to ashes how can it reappear.' The chārvāk argue that life and consciousness are indispensable to body. After death, the body is burnt to ashes, according to the Hindu practice of last rites 10 dead body. So it ceases to exist, and the question of re-birth does not arise. The cessation of body is the cessation of life. This argument of the chārvāk should be understood strictly in the sense that after death, body does not appear to us in the form as it was before the death. By this argument, the presence of life in another form of the body is not negated. The only negation which applies here, is the negation of present form of body and life which is obvious in life after death. It does not necessarjlly follow from it that the death of present life is the cessation of the existence in any form. Ajita, an eminent philosopher, presenting the chārvāk's position says that according to chārvāk, this body is made up of four elements-earth, water, fire and air. When it is dead all the four elements are disintegrated and they are reduced to their greater elements (Mabātatva). Therefore, it may be said that the death of body means the absence of body in its integrated form which is the basis of present consciousness. However, the existen e of disintegrated elements of matter can't be challenged and so also the subtle element of consciousness
The law of conservation of matter and energy is the well-founded principle of Science. According to this principle, the matter and energy are transformed, never destroyed. Shantrakshita a commentator on chārvāk philosophy, holds that the power of matter varies accord. ing to the condition, space and time (HTFUT GT Fanart #914f raafmy). It follows from this that life and consciousness of disintegrated body may be weak, dorment and implicit in comparison to the life and consciousness of organized body. It does not mean that life and consciousness do ccase to exist. They exist in the cosmos in subtle form and may reappear in the form of different body and consciousness subject to the relevant conditions for them.