Does the body change cell-by-cell or is it like a TV frame that changes completely at every moment?

Now the question is that when we say our bodies are changing constantly so is it that the body changes cell by cell or is it the whole body is changing if we have the example of a television it is like there is a distinct frame which are all changing constantly so it is a very complex question and I will take two different approaches to answer it and then I will try to give a synthetic understanding first is according to our philosophy matter is related matter is also energy of Krishna in that sense it is related so one aspect of it being real is we also consider that matter to be eternal its forms are temporary but matter itself is eternal and because it is eternal so it cannot just appear and disappear so one of the fundamental difference between our philosophy and Christian philosophy although Christian philosophy is a design argument and they use a design argument much more than we do there they have a theory of spontaneous generation that means spontaneous creation that originally there was only God and then God created matter out of nothing that God by his omnipotence created matter out of something and their argument is that God created something out of nothing but our philosophy is not that our understanding is that matter also exists and the time of creation is basically matter why else a form so in that sense there is no time when its not that Krishna creates something out of nothing we can do that see once we in general in philosophy we don't invoke God's omnipotence or inconceivability too frequently otherwise there is no need for philosophy every question Krishna can do anything yes Krishna can do anything but Krishna does act according to certain patterns although he is not governed by those patterns but he chooses to act according to those patterns therefore the point here is that in our philosophy matter is also existing and matter is also energy of Krishna and is also real so with this point we understand that now if this table is existing so is this table I can touch it I can perceive it so now this table is it suddenly disappearing a new table is appearing another is disappearing Krishna can do anything but are there any exclusive statements in scripture that Krishna does such a thing I have not found any statement what we see in the Bhagavad Gita is that Krishna says that the world is created will exist for some time and it is destroyed 8.7 1780-1920 talks about this that Saraswati Gopalayantam Haryana Brahmana Vidhu Rathri Vidhu Saraswati Brahmana Deho Rathri Daujana so Krishna is very clear about the cyclic nature of material existence and cyclic is with respect to the lifetime of Brahma whether there are momentary or instantaneous cyclic cyclicity of creation that is not mentioned explicitly it has to be a very strong and explicit reference to make a point like that I have not found anything like that now different from the continuity of outer existence is the continuity of our perception of outside existence let me repeat it now see when I am watching a TV the TV really exists it is not that the TV itself is changing at every moment what is changing is the image that is projected on the TV that is changing and is changing so fast that because of the persistence of human vision we don't perceive it as change we see it as a continuous form a continuous motion so there is a difference between the between the container of consciousness and the content of consciousness see the TV itself let's not even go to consciousness the TV is the container of the depicted reality so the container of depicted reality is unchanging the content of the depicted reality is changing is this difference clear the TV's frame, the TV's glass the TV's aluminium whatever is there that is not changing at every moment at least with respect to the TV example but the image that is there is changing so similarly if the world outside is real in the 11th canto this particular example is given that that just as there is a candle now the candle as an object that is burning is constant but the candle's flame which appears to us to be constant is not constant because whatever particles make that flame they are disappearing they are continuously disappearing and what appears new is or what appears as the same thing is something entirely new so now this example is actually used by Buddhists now see there are these two philosophies Buddhism Christianity accepts soul without reincarnation soul exists but there is only one life one life you go to Jesus or you go to hell forever Christianity accepts soul without reincarnation Buddhism accepts reincarnation without soul they say there is reincarnation but then what they call as Anatmavad or Anatmavad they say that there is no soul then what is it that reincarnates that is a question that 2500 years the philosophers are not able to answer but basically that Anatmavad came out because they wanted to try to Buddhists try to have philosophical autonomy to Hinduism we are not just Hindus so Hindus believe in Atma we don't believe in Atma so anyway the point which I am making is that what the Buddhists say is that the illusion of continuous consciousness they say the body is like a candle and our consciousness is like the flame so what they say is our consciousness appears to be continuous just like the candle flame appears to be continuous but actually it is constantly changing and just as the candle is about to be extinguished you transfer the flame to another candle so like that when this body dies then flame gets transferred to another body but actually nothing continues now this seems to be quite an interesting philosophy but the problem with it is there has to be something continuous to observe that all this is not continuous if I am going to say that ok the flame is not continuous who is going to say that this is not continuous there has to be some observer separately who is seeing all this so how does that if my consciousness is not real there is no locus of consciousness then how is it that actually my karma is going from one life to another my vasanas are going from one life to another all that becomes very complicated to understand so therefore that philosophy doesn't have any satisfactory answers so now the point which I was making is that with respect to our perception of reality things are changing constantly but reality itself is the same it is changing but it changes very gradually ok now coming to the specifics of your example see one big problem is that we try to mix two world views together so for example the body is changing now we try to communicate this we use science, modern science to explain this but it is like suppose you go to an allopathic doctor and say that the heat in my body has increased a lot now allopathic doesn't have concept of heat like that Kapha Vata Pitta that kind of analysis there for Ayurveda they don't have allopathic doesn't have concept of heat they have acidity but acidity is quite different from the concept of heat so my point is the same body can be analysed in two different ways and we cannot transfer concepts from one mode of analysis one way perspective of looking into another perspective so same way there are certain which are of course common it's not that Ayurveda will say you have a kidney and allopathic will say you don't have a kidney certain systems are common because it's the same body that is being analysed but when you bring a particular framework for analysis we cannot transpose things from one framework to another framework so essentially if we want to look from the scientific perspective from the scientific perspective definitely everything is not changing momentarily so the reason why we say the body is changing is to simply convey to people that you have an unchanging core and that core is non-material because everything material is changing therefore you have a soul that is the simple point you want to convey over there now from the perspective of science definitely the whole body is not changing at every moment from the point of view of scripture if we go into Sankhya or we go into Vaisheshika the point is that material existence is temporary but while it exists it does exist, according to Mayavada it doesn't exist but according to Vaishnava philosophy it does exist and it is slowly evolving so there are the six changes which take place in it and these six changes are not instantaneous it's not that everything comes into formation and goes into goes through all the things and gets destroyed it happens gradually so the understanding would be that actually they have things as their lifespan and during the lifespan they get destroyed and during the lifespan there is either growth or there is deterioration and at that time the rate of creation or the rate of destruction may be more or less depending on what is happening growth or deterioration but overall the external existence is real and our perception of it may not be real at that time may not be accurate at that time one thing may perceive another thing at that time and that is because of the nature of illusion but the thing itself does exist and it is destroyed when it flies by itself.