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curious speculation, of which there are three variants, on, the transfer of the soul by generation, through the seed.
One of these is the theory that certain human souls, on going to the moon, become food to the gods there, and are thus united to the gods as a consequence of their good deeds. When the efficacy of their good deeds is exhausted, they pass from the gods to the ether, from the ether into the air, from the air into the rain, from the rain on to the earth, from the earth into plants which become food to males, and from the males they pass into females.'
At the death of an ordinary inan the top part of the heart becomes lighted up, and the soul, guided by that light, departs from the heart into the eye, and through the eye to some other body, exalted or not, according to the deeds the ma! has done in that body the soul is now leaving. But the soul of the man whose cravings have ceased goes, througlı the suture of the skull (at the top of the head), to Brahinan.' In each case there are many stopping. places on the way, but the theories differ both about these and about other details. I have discussed these points elsewhere. And a careful search would no doubt reveal passages even in other parts of the priestly literature acknowledging views which do
Bịhad. vi. 2. 16; vi. 3. 13. Comp. Kauș. i. 2; Ait. ii. 1-4; Ait. Ār, iii. 2. 2. 4.
? Bịhac!. iv. 4; Kaus. iii. 3: Chand. vii. 6. 6; Tait. i. 6. I. 3 Brhad. vi. 2; Chánd. iv, 15 and v. 9.
* Dialogues of the Buddha, 1. ISS, 2+2; Journal of the Royal Asiatic Society', 1999, pp. 79, foll.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
