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would mean that the energy in the form of increased life-energy is newly created (for it being non-physical it cannot be considered to be the transmutation of physical energy). Again if the non--physical mind causes the physiological motion, (such as contraction of muscles) through its own initiative, it would mean that new energy is created in the form of the physiological motion (for the resultant energy being physical, it cannot be considered as the transmutation of non-physical energy.) Thus, the above assumption contradicts the principle of the conservation of mattergy and it is therefore to be rejected as unscientific. 1 2
Now this argument of the materialists can be disproved thus. 18 The application and validity of the principle of the conservation of mattergy is limited to physical and chemical processes. But this law is utterly inadequate for the explanation of vital processess. The centralized organisation of all organic being, the remarkable adaptation of all parts to a common purpose, all this cannot be explained in physico-chemical terms. As a matter of fact, the mechanical argument is not an argument, but merely a presupposition. It is only by assuming from the start that every process i.e., vital as well as physical can be explained and described according to the physicochemical laws, that this protest of the materialists against the violation of the principle of the conservation of mattergy can have any meaning. But if we are guided by the facts, rather than by a definite theory, we must concede that the principle of the constancy of energy contributes absolutely nothing toward simplifying and explaining what really takes place in the sphere of the organic and psychical. The facts which have been established at this point, as well as the present stage of mental evolution, much rather reqire an entirely different principle of explanation. As a matter of fact, this is conceded by noted scientists. As Wundt 14 has shown, there is kind of creative synthesis active here, whose nature and governing principles still require more careful investigation. The mechanical argument loses its force the moment we relinquish the materialist presupposition and abide by the most unassailable facts of our own experience.
Further, when we examine the above argument in the light of the Jaina Philosophy, we at once get convinced of the former's futility. It may be recalled here that according to the Jaina view :
(a) Each of the five astikayas constituting the universe is an independent reality.
(b) The principle of conservation is contained in the very definition of reality, 15 according to which it is created and destroyed with respect to its modes while it reamjans constant with respect to its substance. It follows, then, the pudgala (mattergy) ever remains pudgala and soul ever persists as soul, in spite of the incessant changes
nodes; that is to say, soul never transforms into matter nor matter transforms into soul.
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