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TULSI-PRAJNA
of last rites-are the chatters of cunning men, for these statements are not supported by sense experience. Therefore, they are untenable. We must give proper attention to two things here: (1) These statements are the chatter of cunning men, hence, they should be rejected, (2) These are not supported by experience. The chārvāk are hundred percent correct in saying that these statements have been made by the vested interests to satisfy their greeds be fooling others. Had these statements been the statements of scientific personalities, they would have not rejected them. To investigate the nature of some entity after death is one thing, and to make Supernatural statements for some benefits is another. Similarly, the chārvåk would have no objection, if they are supported by experience. However, the term 'experience' should not be taken in its wrong sense. In true sense of the term 'experience' means both direct and indirect experiences as well as their interpretations. What science and specially Parapsychology are doing for the study of survival of human personality, are really the interpretation of experiences of others as well as their own experiences in process of the verification of other experiences And hence, as a true empiricist, seems to me, the charvāk would not reject those statements regarding the transcendental realities which are properly supported by experience. It is true that experience is not the only source of knowledge. There are other sources of knowledge too. But the best way of understanding the cbārvāk is to observe them in their own frame work of thought. And the charvāk spirit of thinking being positivistic, humanitarian and rationalistic, demands the explanation of surviving reality on the bedrock of experience.
Thus, summing up the whole discussion, it may be remarked that the chārvāk are not su anti-thetical to transcendental realities as they are dead against the ortho१. "मृतः स्मरति जन्मानि मृते कर्मफलोर्मय, अन्यमुक्तैमृतेतृप्तिरित्ययं धूर्त्तवार्तया ॥"
चार्वाक षष्टि
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