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them — had, of course, no existence outside tie brains of the men who made them. They were logical corollaries of the human soul. And the external souls, the gods, were therefore identical in origin and nature with the souls supposed to live inside human bodies. But the very men who made these external souls, the gods, looked upon them as objective realities, quite different from their own souls. They—the gods-were always changingthat is to say, men's ideas about them were always changing, moving, being modified. The long history of Indian mythology is the history of such changes, by no means always dependent on theological reasons. And with each change the objective reality of the external souls, the gods, their difference from the souls of men, seemed more clear and certain than ever.
Then came the reaction. The gods began, not in popular belief, but among thinkers, to be more and more regarded as identical one with the other until at last, just before Buddhism, the hypothesis was started of a one primeval soul, the world-soul, the Highest soul, the Paramātman, from whom all the other gods and souls had proceeded. There was a deep truth in this daring speculation. But the souls inside men were held in it to be identical with god, the only original and true reality ; whereas, historically speaking, soul was the original idea, and the gods (and god) had grown out of it.
We liave abundant evidence that this grand generalisation was neither due to the priests who
I See American Lectures, pp. 12-14.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
