How does the craving or clinging to existence survive after death? As per my understanding when a person dies his aggregates dissolve(his self dissolves) and if the dead person has any cravings,clinging left for the existence then he is reborn(aggregates reassemble).

Craving or clinging is personal. A person craves or clings. But death causes the dissolution of self. So I am unable to understand who clings or craves after death?
If we the take the simile of lamp then my question would be: who passes the flame from one lamp to another ?

My questions are :how does the clinging or craving remain when there is no person,immediately after death, to crave or cling?
What remains after the dissolution of five aggregates ?
I guess I have found an answer in Manual of Buddhism by Hardy Spence(page 394).
It mainly states that Upadana and Karma lives on after death, due to which another being is reproduced.However the exact mechanism is not known. 


  The cleaving to existing objects is upadana. There are two properties
  inherent in all sentient beings, except the rahats :—first, upadana,
  and secondly, karma, literally action, the aggregate result of all
  previous acts, in unbroken succession, from the commencement of
  existence, in the births innumerable that have been received in past
  ages. At death, the five khandas are dissolved. As they no longer
  exist in combination, they can maintain no reciprocity of influence ;
  their mutuality of operation has ceased for ever. But the ^upadana
  still exists, and the karma lives on. The cleaving to existing
  objects, or the breaking up of the khandas, by some unexplained
  instrumentality, produces another being. The upadana cannot but exert
  its power ; another being must necessarily be produced. It is as
  impossible, under ordinary circumstances, to separate reproduction
  from upadana, as it would be to separate heat from fire or solidity
  from the rock ; the one follows as naturally as the other, and all are
  equally mysterious in the manner of their operation. As it is the
  grand tenet of Budhism, that all existence is an evil, it thus becomes
  consistent with right reason to seek the destruction of upadana, which
  alone can secure the reception of nirwana, or the cessation of being.