Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s17.6

c11.s17.6

Considering all possible objections to the theory of Dehātmavāda, Pt. Shukla refutes them one by one. When we accept body as an individual self, then the question arises how one would remember the experiences of childhood in old age when the body is totally different in both ages? Theoretically it would require the existence of a consciousness aware of that experience which remains unchanged in old age. In orthodox Nyāya, the individual self meets this requirement. Shukla attributes this function to *manas*, which always remains connected with body. The acceptance of a substance apart from *manas* and the body would lead to *gaurava-doṣa*. Concluding his arguments, Shukla cites a number of social objections that occur if an additional ninth substance like the individual self is accepted. The acceptance of soul as a ninth substance leads to the belief in rebirth. People think that their suffering is a result of the actions of the previous birth, and they tolerate injustice and oppression. The theory of *ātman* and rebirth helps in maintaining status quo and serves the interest of the oppressors. Dehātmavāda on the other hand would make the people confident and enable them to create better conditions in this life. Those who accept body as self may be more disciplined and alert to make their life more beautiful and fruitful. With this view in mind, Shukla has argued as a Naiyāyika in favour of the theory of Dehātmavāda which belongs to Cārvāka philosophy keeping in view the outlook of a common man. He was misunderstood by traditional scholars who severely criticized him for supporting atheism.