Page:Philosophy of bhagawad-gita.pdf/75

Rh the Logos went to its place of abode when Rama died, yet we find, in the Mahabharata, Dasaratha Rama mentioned, together with a number of other kings, as an individual present in Yamaloka, which, at the highest, takes us only up to devachan. This assertion becomes perfectly consistent with the theory I have laid down, if that is properly understood. Rama was an individual, constituted like every other man; probably he had had several incarnations before, and was destined, even after his one great incarnation, to have several subsequent births. When he appeared as Rama Avatar, it was not Rama's soul transformed into the Logos, or rather Rama himself as Jivanmukta, that did all the great deeds narrated in the Ramayana--allegorical as it is--but it was the Logos, or Mahavishnu, that descended to the plane of the soul and associated itself for the time being with a particular soul for the purpose of acting through it. Again, in the case of Krshna there is a similar difficulty to be encountered. Turn, for instance, to the end of the Mousala Parva in the Mahabharata, where you will find a curious passage. Speaking of Krshna 's death, the author says that the soul went to heaven--which corresponds to devachan--where it was received with due honours by all the Devas. Then it is said that Narayana departed from that place to his own place, Narayana being the symbol of the Logos. Immediately after, there follows a stanza describing the existence of Krshna in swargam, and further on we find that when