________________
257
The Upanişads do not indicate why the Atmā (Soul) leaves the living body, and why it returns to the body. There are many different and contracting notious regarding the question whether the Ātma (soul) enters the living being at the beginning of conception or at the time of quickening or whether the Soul enters the body.at birth.
The Scientists of the West have not yet reached any definite conclusion regarding the relations of Ātra (Soul) to the body.
It is mentioned some where else that the Soul existed in some other body before it existed in this body (Vide Brihad Upanişad 3--2-13; 4-4-6; Compare 6.4 and Aitariya Aranyaka 2-3-20).
At some other place, it is also mentioned that at the time of birth, the Atmä ( Soul ) enters a body through a fissure on the skull and then it goes to the heart ( Taitariya Upa. 1-6-1 and 3-12 ). Besides, at another place it is stated that the Atmā ( Soul ) enters the stomach, and intestines and it passes on to the head.
There are, thus, differences of opinion on the subject of Ātma, in the various Upanişads. But one thing is common to all that by giving sacrificial offerings to gods, during this life, the Atmā cannot become perfectly free from a succession of births in future lines. One's own Ātmä (soul) is the Paramātmā (Superme Soul ). Paramātmā is the source of all Happiness. Full faith and complete conviction in the Paramātmā is the chief remedy for Mokşa ( Final Emancipation ).
The existence of Atma ( the Soul ) was admitted for the purpose of explaining away, the phenomena of Nidrā ( sleep ), Jägrati ( Wakefulness ), Jivana ( Life ), Cati ( motion ) and other functional activities of body. Later, the principle was applied to external objects of the Universe. If there were no
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
