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The Treatment of the Pancāgni-Vidya
by subtle material elements with a view to obtain a different body; so is it known from the questions and explanations in the scripture. The water mentioned in the scriptures consists of the three elements, viz., fire, water and food, all of them constituting the seed of the body.10 When the works are exhausted the soul descends with the residual karma, as it went from here, and differently.11 The residual karma determines the nature of the new birth on earth. As to those others who have not performed sacrifice, after having experienced the fruits of their actions in the abode of Yama, ascent and descent take place.12 There are seven hells mentioned in the Purāņas to which the evildoers go to experience the results of their evil deeds.13 The specification that ali must go to the moon for the purpose of obtaining a new body, to complete the five oblations that cause the new birth, does not apply in the case of the evil-doers who are born irrespective of the oblations. The rule about five oblation is not universal; for of the four forms of life, viz., viviparous, oviparous, life springing from moisture and plant life, the last two are born without any mating and there is not the fifth oblation in their case.15 The evil-doers do not go to the moon. The souls return through the ether, air and the rest, by attaining the similarity of nature. 16 The descent through different stages takes place quickly.17 The descending souls enter into plants etc., occupied by other souls as in the previous cases.18 After that the soul comes in contact with him who performs the act of generation, 19 and from the womb of the woman the soul acquires a new body fit for experienciog the results of the past residual karma.20
The controversial points in the matter are raised on the basis of differing statements in some of the Upanişadic passages. The Chānd.-text mentions only water (āpaḥ) with reference to the fifth libation. So the natural inference should be that the soul gous enveloped by water only and not the subtle parts of all the elements. The Sūtrakāra meets this point on the ground that water is specifically mentioned on account of its prepondsrence and not because it is the only element. "Water' implies the subtle parts of all the three elements which constitute the seed of the body.21 This is indicated particularly in Chandogya Upanişad which declares elsewhere that each of the three elements, viz., heat (tejas), water (āpaḥ) and food (annam) becomes threefold when they reach the human being.22 This phenomenon of becoming threefold or tripartrite happeos when the God enters these three elements by means of the living self in order to manifest names and forms.28 And the Bșhadāraṇyaka Upanişad declares that when the soul departs from the body, the life (prānab) and vital breaths (sarve prāṇaḥ) depart with him. He becomes one with the intelligence. His knowledge (vidyā) and his work (karma) take hold of him as also his past experience (pūrva-prajnā).24
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