t from the
Consciousness that had preceded it in a previous life. The manner,
however, in which the rise or appearance of that separate Consciousness
is explained by that theory does not seem to be consistent or reasonable.
The Consciousness (as it existed in the previous life) was the very
reverse of eternal, being only transitory, extending as it did till
dissolution of the body. That which had an end cannot be taken as the
cause for the production of a second Consciousness appearing after the
occurrence of the end. If, again, the very loss of the previous
Consciousness be regarded as the cause of the production of the second
Consciousness, then upon the death of a human body being brought about by
a heavy bludgeon, a second body would arise from the body that is thus
deprived of animation.[808] Once more, their doctrine of extinction of
life (or Nirvana or Sattwasankshaya) is exposed to the objection that
that extinction will become a recurring phenomenon like that of the
seasons, or the year, or the yuga, or heat, or cold, or objects that are
agreeable or disagreeable.[809] If for the purpose of avoiding these
objections, the followers of this doctrine assert the existence of a Soul
that is permanent and unto which each new Consciousness attaches, they
expose themselves to the new objection that that permanent substance, by
being overcome with decrepitude, and with death that brings about
destruction, may in time be itself weakened and destroyed. If the
supports of a mansion are weakened by time, the mansion itself is sure to
fall down at last.[810] The senses, the mind, wind, blood, flesh, bones
(and all the constituents of the body), one after another, meet with
destruction and enter each into its own productive cause.[811] If again
the existence of an eternal Soul be asserted that is immutable, that is
the refuge of the understanding, consciousness, and other attributes of
the usual kind, and that is dissociated from all these, such an assertion
would be exposed to a serious objection, for then all that is usually
done in the world would be unmeaning, especially with reference to the
attainment of the fruits of the charity and other religious acts. All the
declarations in the Srutis inciting to those acts, and all acts connected
with the conduct of men in the world, would be equally unmeaning, for the
Soul being dissociated from the understanding and the mind, there is no
one to enjoy the fruits of good acts and Ve