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formed by Brahmins because so many innocent animals were sacrificed in those This type of mass-killing of innocent creatures created utter disgrace in the mind of atafa towards the performers of such sacrifices. Such sacrifices were performed in those days to achieve different aims like af etc. He could see that the theory of agua was responsible to perform such sacrifices and as stated he attacked the theory of 1. Thus ultimately the भूतदया inspired चार्वाक to oppose the notion of पापपुण्य, rebirth according to पापपुण्य, and a different soul other than the body enjoying the fruit of the पाप and पुण्य. According to him a good justice-giving social order is enough to keep the society running in a manner requird to have the happy society. A bad social order creates misarrangements and give rise to different theories like पाप and पुण्य, पुनर्जन्म and different self etc.
One may agree with the theory of चार्वाक or not but it should be noted that the aim of not accepting the self different then the body was not purely materialistic as thought generally by others philosophers in terms that
यावज्जीवेत् सुखं जीवेद
ऋणं कृत्वा घृतं पिबेत् ।
भस्मीभूतस्य पुनरागमन
It is not the real rafa theory but it is an imposed one by his opponents. In fact, like many other philosophers he was also a good social reformer and compassion towards innocent animals inspired him to oppose vehemently the Brahmins of those days.
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देहस्य
कुत: ॥
Another typical system is of Buddhists who do not accept separate substance like soul. In fact, they do not accept the theory of an independent substance i. e. . According to them soul is nothing but combination of five स्कन्धन. These स्कन्धन Pare also ever-changing i. e. momentary. The chain or of these is responsible of the notion of continuity of the soul. However, this continues though momentary chain solve the problems of पाप-पुण्य, पुनर्जन्म and fator also. well examined सन्ततिनियत answers the doubts raised by other philophers regarding the above mentioned problems.
The reason of this type of belief is the aim of creating worldly nonattachment. According to Bauddhas attachment is responsible for all the different type of miseries. The cause of this attachment is a belief in some lasting subtance. But if every subtance is a momentary
