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case of Devatās and Rşis, As Indra is not a proper name, so Vyāsa and Viśvāmitra are not proper names, for many individual souls in the course of the ages have appeared on the scene and functioned properly on the stage. This is a very important point to be considered. The question, therefore arises, whether in the study of Karma, we should take note of this basic fact. In this connection it has to be remembered that whatever achievement or blame is attributed to a particular Deva or to a particular Rși, it belongs to a particular person appearing on the scene under this name and it does not necessarily imply either blame or praise in the character of the original individual who appears on the stage under the particular name. Consequently, the story of Indra and Ahalyā relates only to the person appearing on the scene and not to the individuality of the true person concerned.
A* comprehensive study of the entire Paurāpic literature is in itself a subject for specialization but still we have tried to go through the entire literature as far as possible.
Summing up the entire literature on the subject, we have been able to take note of about eight or nine more outstanding cases of rebirths recorded in the Puranas. More such cases are available but we need not to go through the whole story as what we have selected is deemed to be sufficient to throw clear light on the subject.
Topping the list of these accounts, we may place the story of Satī, the daughter of Daksa Prajāpati and the wife of Lord Mahadeva. I .. * I am indebted to Sri Raveendra Kumara Siddhanta Sastri whose
illuminating articles an Purăņas have enlightened and inspired me. Thc
artices appcarcd in a Bengali Magazine "Pather Alo". 1. The story of Satr is found narrated in the following Puriņas
(1) Brahma Purina Chapter XXXIV (ii) Linga Purūna Chapter L. (iii) Skanda Purāna, Mahadeva Khanda of Kedara Khanda 22. 84-86 (iv) Siva Puriņa, Adhyāya; VII
