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T. G. Kalghatgi
The individual soul has to go through the various forms of existence according to the nature and intensity of Karma accumulated by him. In Indian thought four forms of existence have been accepted viz. (1) divine (deva), (2) human (manusya), (3) animal (tiryak) and (4) the residents of hell (nāraka). The Buddhists have recognised the fifth form of existence called *pretagati'. Spirits wandering on earth seeking for some form of existence and those belonging to the kingdom of Yama are to be found in this form of existence. Some Buddhists recognised the sixth form of existence called asura gati (demons). Life in hell is painful, while living in heaven is pleasurable. However for the attainment of the highest state of purification one has to be reborn as human being, even when he has secured a place in heaven. The Jainas have said that attainment of mokşa is possible only through the human life. Existence of the human being is considered as a blessing. Man is a rational being and it is only man who can reason out the consequences of his own action. Western philosophers have also recognised this essential nature of man. The Bhagavata Pūrāna describes the human life as a gateway to liberation. In the Garuda Purāņa it is stated that of the 84,00,000 different types of beings, knowledge of truth is attained by the human being. But it is difficult for lower forms of life to be reborn as a human being unless they have accumulated the auspicious Karma. Buddhists and the Jainas have developed detailed theories of the 'gatis' through which an individual soul has to go according to the nature of Karma earned by him. In all the varied presentations of the lives of the different 'gatis' one has to go through there is always the foundational principle of Karma with retribution operating. In this also we find a fine blending of philosophy and mythology with a view to making all types of men understand and accept this phen. omenon of transmigration.
There is also a widespread belief that thoughts of a dying person in his final moment are important for rebirth as they are able to alter the intensity of Karma during the life time. It is stated that a man is reborn in the existence about which he thought intensely at the time of death.57 It is said that Bharata was reborn as a gazelle because he had taken care of a small orphan gazelle 58 The guilty Brahmin Ajāmila called his son Nārāyana at the time of his death and repented for his action; and consequently he went to heaven. The relatives and friends of the dying person offer music, incence and flowers to the Buddha so that he will secure a good rebirth. The Buddhist tantrism developed an elaborate ritual and offering for the dead and the 'prela’ for the sake of better life for them.
The question of the transition of the soul from its old body to new existence in the rebirth has been discussed by the Indian thinkers. Very
57. Bhagavadgita. VIII. 5. 58. Bhāgavata Purana. V. 8.
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