What Becomes Of The Soul After Death

By

Sri Swami Sivananda

 

A DIVINE LIFE SOCIETY PUBLICATION

 

Thirteenth Edition: 1997

(8,000 Copies)


World Wide Web (WWW) Edition : 1999

WWW site: http://www.SivanandaDlshq.org/

 

This WWW reprint is for free distribution

 

© The Divine Life Trust Society

 

ISBN 81-7052-011-8

 

Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.

OM

DEDICATED

TO

LORD YAMA, MARKANDEYA, NACHIKETAS,
SAVITRI    AND    NANDI,    THE    ETERNAL
ATTENDANT OF LORD SIVA, WHO HAVE
ALL UNRAVELLED THE MYSTERIES
OF THE LIFE BEYOND DEATH

OM

Contents

bulletPublishers’ Note
bulletIntroduction
bulletPrayer of a Dying Man
bulletOde to Death
bulletWhat is Real Life?
bulletWhat is Real Death?
bulletBirth and Death
bulletRebirth
bulletWhat Is Death?
bulletSoul’s Journey After Death bulletResurrection And Judgement bulletSoul After Death bulletDoctrine Of Reincarnation bulletLokas Or Planes bulletSpiritualism bulletSraaddha And Prayer For The Dead bulletConquest Of Death bulletStories bulletLetters bulletAppendix bulletGlossary

5th December, 1957


Children of Immortality!

There is a living, unchanging, eternal Consciousness that underlies all names and forms. That is God or Brahman.

God is the end of all actions. He is the end of all Sadhanas, Yoga practices. Seek Him. Realise Him. Only then can you be free and perfect. Look upon the world as a mirage. Lead a life of selfless service, renunciation, dispassion, prayer and meditation. You will soon attain God-realisation.

May God bless you. Om Tat Sat.

Thy own Atman,

Sivananda

PUBLISHERS’ NOTE

The problem of life beyond death has ever been a most fascinating one from time immemorial. Man has always been intrigued by the question, “What becomes of the Soul after Death?” The present volume, as the title suggests, treats in detail of the subject and furnishes an answer to the agelong question.

In recent times there has been much speculation on this problem. This had led to a lot of research work too. The fact of continuity of consciousness after physical death has come to be accepted as such by most of the modern thinkers, latest of whom, the famous scientist, Dr. J.B. Rhine, has expressed himself in favour of such belief. Many books have been written on this subject, but hitherto most of the works deal mainly with the astral or other spirit world. It has mostly been the study of the conditions in the Pretaloka which is merely one among the numerous supramundane planes beyond the grave. Spiritism, seance and the testimony of recognised mediums have for most part featured prominently in all such works.

This present book by Swami Sivanandaji Maharaj is a departure from the usual line in that it is based, to a great extent, upon authoritative scriptural texts and upon knowledge derived through reasoning, deep reflection and personal meditation. It throws a flood of light upon all aspects of post-mortem existence not adequately dealt with in other works. The book also gives valuable information about the different beliefs on this subject, of the various races and religions.

The portions giving the inner meaning and esoteric significance of the different practices and customs in connection with the dead form a most informative one. The appendix and the stories in the end and the very interesting poems in the beginning are most thought-provoking and highly inspiring.

We feel that the perusal of the present work will confirm man’s belief that ‘death is not the end of life’, that his actions here unfailingly react upon him in the ‘after state’ too and will stimulate his Vichara or power of investigation. We have no doubt that the reader will be helped to make a proper evaluation of the real worth of this physical existence upon the earth plane in the light of this new knowledge of the supracorporeal states of being.

—THE DIVINE LIFE SOCIETY

INTRODUCTION

Paraloka-Vidya or the science about the departed souls and their planes of living is a subject of absorbing interest. It is a Mysterious Science which contains many secrets or hidden wonders. It has intimate connection with Panchagni-Vidya or the science of transmigration propounded in the Chhandogya Upanishad. The doctrine of reincarnation or metempsychosis, transmigration of the soul and spiritualism come under the Paraloka-Vidya. Everybody is curious and anxious to know this science.

Great scientists, the inventors of many marvellous things, mighty Emperors who have done stupendous works, inspired poets, wonderful artists, many Brahmins, Rishis, Yogins have come and gone. You are all extremely anxious to know what has become to them. Do they still exist? What is there at the other side of death? Have they become non-existent or have they dwindled into an airy nothing? Such questions do arise spontaneously in the hearts of all. The same question arises today as it arose thousands of years ago. No one can stop it, because it is inseparably connected with our nature.

Death is a subject which is of the deepest interest to everyone. One day or other all must die. The terror of death overshadows the lives of all human beings. It brings considerably unnecessary sorrow, suffering and anxiety to the survivors who are anxious to know about the fate of the departed souls.

In the West also this question has aroused a great deal of interest and attention in certain scientific circles. Much investigation has been made. But the researches have, however, been confined more or less to find out whether or not the individuality survives and persists after the dissolution of the physical body. This has been proved in the affirmative by actual communication with the spirit world through science, mediumship etc.

A knowledge of this science will rob death of all its terror and sorrow and enable you to see it in the proper light and to understand its place in the scheme of your evolution. It will certainly goad you to find out suitable methods to conquer death and attain immortality. It will forcibly urge you to take to the study of Brahma-Vidya in right earnest and find out the true Master or illumined sage who can put you in the right path of Truth and explain to you the mysteries of Kaivalya or Brahma-Jnana.

The other side of death is accurately described in this book. It has been scientifically examined and carefully described. This book contains abundant information on this subject. It will give you a wealth of facts on this topic. It contains the essence of the Upanishadic teachings.

You have suffered very much simply out of ignorance and superstition concerning this most important matter. If you go through this book carefully the veil of ignorance will be removed. You will be freed from the horrors of death.

The one aim of all Yoga Sadhanas is to face death fearlessly and joyfully. A Yogi or a Sage or even a real aspirant has no fear of death. Death is terribly afraid of those who do Japa, meditation and Kirtan. He and his messengers dare not approach them. Lord Krishna says in the Bhagavad-Gita, “Having come to Me, these Mahatmas come not again to birth, the place of pain and non-eternity; they have gone to the highest bliss” (Chapter VIII-15).

Death is painful to a worldly man. A desireless man never weeps when he dies. A full-blown Jnani never dies. His Prana never departs. Your highest duty is to prepare for a peaceful life hereafter. Conquer the fear of death. Conquest of fear of death, conquest of death is the highest utility of all Spiritual Sadhana. Pray to the Lord to enable you to worship Him in every birth of yours. End the cycle of birth if you want everlasting bliss. Live in the eternal Atman and be happy for ever.

Bhishma had death at his command (Iccha-Mrityu). Savitri brought back Satyavan, her husband, to life through her power of chastity. Markandeya conquered death through worship of Lord Siva. You also can conquer death through devotion, knowledge and power of Brahmacharya.

PRAYER OF A DYING MAN

(Isavasya Upanishad)

ehrNm:y:ðn: p:a*:ðN: s:ty:sy:aep:eht:ö m:ØK:m:Î .
t:¶v:ö p:Ü\:Àp:av:àN:Ø s:ty:D:m:aüy: dáÄy:ð ..
hiraõmayena pàtreõa satyasyàpihitaü mukham |
tattvaü påùannapàvçõu satyadharmàya dçùñaye ||

The face of Truth is covered by a golden vessel. Remove, O Sun, the covering, for the law of the Truth, that I may behold It!

p:Ü\:Àðk\:ðü y:m: s:Üy:ü )aj:ap:ty: vy:Üh rSm:ins:m:Üh .
t:ðj::ð y:¶:ð -p:ö kly:aN:t:m:ö t:¶:ð p:Sy:aem: y::ð|s:av:s::ò p:Ø,\:H s::ð|hm:esm: ..
påùannekarùe yama sårya pràjàpatya vyåha ra÷mãnsamåha |
tejo yatte råpaü kalyàõatamaü tatte pa÷yàmi yo.asàvasau puruùaþ so.ahamasmi ||

O Pushan (Sun, Nourisher), only Seer (sole traveller of the heavens), Controller of all (Yama), Surya, son of Prajapati, disperse the rays and gather up Thy burning light. I behold Thy glorious form. I am He, the Purusha within Thee!

v:ay:Øren:l:m:m:àt:m:T:ðdö B:sm:ant:ö S:rirm:Î .
! #t::ð sm:r kát:ö sm:r #t::ð sm:r kát:ö sm:r ..
vàyuranilamamçtamathedaü bhasmàntaü ÷arãram |
OM krato smara kçtaü smara krato smara kçtaü smara ||

(May my) Prana melt into the all-pervading Air, the eternal Sutratman, and may this body be burnt by fire to ashes. OM! O mind! remember my deeds! O mind! remember, remember my deeds!

Agn:ð n:y: s:Øp:T:a ry:ð Asm:an:Î ev:Ã:aen: dðv: v:y:Øn:aen: ev:¾an:Î .
y:Øy::ðDy:sm:jj:ØhÚraN:m:ðn::ð B:Üey:Åaö t:ð n:m: ueVt:ö ev:D:ðm: ..
agne naya supathà raye asmàn vi÷vàni deva vayunàni vidvàn |
yuyodhyasmajjuhuràõameno bhåyiùñhàü te nama uktiü vidhema ||

O Agni! lead us on to wealth (Bliss, Mukti, Beatitude) by a good path, as Thou knowest, O god! all the ways. Remove the crooked sin from within us. We offer Thee our best salutations!

ODE TO DEATH

O Death! O Lord Yama! Good-bye unto Thee
Thou art administering the laws of Isvara.
All fall a prey to Thee,
All come into Thy jaws.

Thou art time,
Thou art Dharmaraja,
O! Omniscient Kala (Time),
Thou art the dispenser of the Law.

Thou art acquainted
With the three periods of time;
Thou once initiated Nachiketas
Into the mysteries of Atman or Brahma-Vidya.

I have transcended Time and Death,
I am Eternity.
Where is Time in Eternity?
Time is a mental creation.

I have transcended mind,
I am not afraid of Death.
I am beyond Thy reach now,
I bid Thee farewell now.

I am grateful for all Thy kind acts.
Salutations unto Thee, O Lord Yama!
I wish to attain Videhamukti now,
I will merge in the Supreme Self.

WHAT IS REAL LIFE?

To live in the Eternal Atman,
To taste the bliss of the Soul.
To worship the Lord at all times,
Is real Life.

To do Japa of Lord’s Name,
To sing His glory constantly,
To remember Him at all times,
Is real Life.

To practise Yama, Niyama,
To serve the poor and the sick,
To hear the Srutis,
Is real Life.

To reflect and meditate,
To serve the Guru,
To follow his instructions,
Is real Life.

To realise one’s own Self,
To behold the one Self everywhere,
To attain Brahma-Jnana,
Is real Life.

To live to serve humanity,
To practise self-restraint,
To control the mind and the senses,
Is real Life.

To practise Pranayama,
To do Brahma-Vichara,
To stick to resolves,
Is real Life.

To live in Om,
To chant Om,
To meditate on Om,
Is real Life.

To ignore the names and forms,
To take the essence hidden in them,
To drink the nectar of Immortality,
Is real Life.

WHAT IS REAL DEATH?

Not to study the Gita, Upanishads, daily,
Not to remember God at all times,
Not to serve Sadhus and Gurus,
Is real death.

Not to have equal vision,
Not to have balanced mind,
Not to have Atma-Drishti,
Is real death.

Not to have Brahma-Jnana,
Not to have a large heart,
Not to do charitable acts,
Is real death.

To identify oneself with the body,
To forget one’s divine nature,
To live aimlessly,
Is real death.

To eat, drink and be merry,
To waste the time uselessly,
To lose one’s honour and name,
Is real death.

To gamble and play cards,
To read novels, drink and smoke,
To gossip, cavil and scandalise,
Is real death.

To backbite, revile, carry tales,
To speak ill of others,
To cheat, falsify and dupe,
Is real death.

To earn money unlawfully,
To outrage others’ women,
To injure others,
Is real death.

To lead a sensual life,
To waste vital energy,
To have a lustful look,
Is real death.

BIRTH AND DEATH

Birth and death are two illusory scenes
In the drama of this world:
Really no one is born, no one dies,
No one comes, no one goes.
It is Maya’s jugglery,
It is play of the mind;
Brahman alone exists.
There is birth for the body alone,
Five elements combine to form the body;
The Atman is birthless and deathless;
Death is casting off the physical sheath.
It is like deep sleep;
Birth is like waking from sleep;
Be not afraid of death, O Ram!
Life is continuous.
The flower may fade but the fragrance floats;
The body may disintegrate,
But the immortal fragrance of the soul
Always will remain.
Learn to discriminate
The Real from the unreal;
Think always of the Infinite
That is birthless and deathless.
Transcend Maya and Moha,
Go beyond three Gunas,
Give up attachment for the body.
Free yourself from birth and death
And merge in the Immortal Essence.

REBIRTH

Rebirth is due to mind
And to the tendencies of the mind.
You think: and an impression is left in the mind,
This impression is the seed of thought,
The impressions coalesce together
And make tendency or tendencies.
As you think,
So you become. You take birth
According to your thoughts.
Sattva rises upwards
Rajas is in the middle,
Tamas goes downwards
Enveloped in evil qualities.
Mind is the cause
Of man’s bondage and liberation;
An impure mind binds,
A pure mind liberates.
When you realise the Truth,
When you know your own Self,
The cause for future births is removed,
The thoughts are killed, the Samskaras are burnt.
You are free from rebirth,
You attain Perfection,
You enjoy Supreme Peace,
You become Immortal—this is the Truth.
If there is only one birth,
If the evil-doer is thrown into eternal fire,
There is no scope for his betterment;—
This cannot be accepted.
This is not reasonable too,
The Vedanta embraces even the worst sinner:
How sublime is this philosophy!
It proclaims to him:
Friend! Thou art pure Soul,
Sin cannot touch thee,
Regain your lost divinity,
Sin is nothing.
Sin is a mistake only;
You can destroy sins in the twinkling of an eye,
Be bold, be cheerful,
Stand up, wake up, “Uttishthata, Jagrata”.
The Gita says: “Even the worst sinner
Can become righteous, can cross sins
By the raft of wisdom.”
How do you account, friend!
There is the existence of boy geniuses,
A child plays on the piano,
A child delivers lectures,
A boy solves great mathematical problems.
A child narrates his previous life,
One becomes a full-blown Yogi,
This proves that there is rebirth:
Buddha gained experiences in several births.
He became Buddha only in his last birth.
He who has a taste for music,
Gains experiences in several births,
And becomes a master of music in one birth,
He cuts grooves for music in each birth,
Slowly develops tendency and aptitude,
And becomes an expert musician in one birth;
So is the case with every Art.
The baby sucks, the young duck swims,
Who taught this? They are
The Samskaras or the tendencies of previous births.
In one birth all virtues cannot be developed.
By gradual evolution only, one can be cultivated.
Saints possess excellence in all virtues,
The existence of saints and adepts
Indicates that there is rebirth.

Chapter One

What Is Death?

Rebirth And Evolution Of Man

The question of rebirth, of life after death, has remained an enigma through the ages. Human knowledge is hardly capable of answering all the problems that life foreshadows, and as Gautama Buddha would say, “In this world of forms and illusions created by our senses according to our illusions, a man either is or is not, either lives or dies, but in the true and formless world this is not so, for all is otherwise than according to our knowledge, and if you ask, does a man live beyond death, I answer No, not in any sense comprehensible to the mind of man which itself dies at death, and if you ask, does a man altogether die at death, I answer No, for what dies is what belongs to this world of form and illusion.”

Yet, human mind would not allow itself to be puzzled by a mystic answer without a definite conclusion, and the age of implicit belief in what the wise had said once upon a time is long past. Today we have a perpetual demand for concrete evidence en masse, not of solitary prodigies. But if such be the attitude on a profound mystery like the soul’s transmigration, the obvious answer has to be, “Better wait until you die, and then you can conclusively know.” There arises, therefore, the necessity of a cool, rational, dispassionate and impersonal consideration.

The doctrine of cause and effect and the consequent inevitability of reincarnation has been the very bedrock of the Hindu philosophy. But we cannot ignore the obvious fact that out of 2000 millions of the earth’s population over 800 millions have no religious tradition to believe in rebirth, while nearly 540 millions are quite agnostic about its possibility.

Naturally, then, it will be a sheer rodomontade of the Hindu’s thought that they were the wisest of men, as though the rest were a massive bunch of ignorant persons, to whom ignorance was bliss. Then the question will arise, if one is to believe that his present life is resultant of the actions done in his previous birth, what was it that caused that previous birth? Well, another previous birth. But what was the cause of that birth, again?

Now, to answer this, we have to fall back upon the law of evolution and say that in the long, distant past we had been once animals and from that strata of life we became human beings. But the question would again arise that in order to justify the theory of cause and effect there must have been some cause as well to be born as human beings, and since animals have no intellect to judge between virtue and vice, how could we be held responsible for our birth into the family of Man? It does not matter; let us tentatively accept this illogical hypothesis to be true, and lead ourselves back into the family of worms and then into the vegetable and the mineral kingdoms, and finally arrive at the conclusion that God must have been the original cause responsible. But, believing in the theory of cause and effect, how indeed, for all the world of reason, could God be so unjust and undeniably become the original cause for all the suffering, conflict and unhappiness that we must undergo, born as we are as human beings?

There is no answer for the original cause. The best course is: Be good and do good, believe in a good conscience and respect the worthiness of the individual and the ethics of life, leaving the rest to God. There are many things beyond the orbit of the human mind, and knowledge of the Self, however imposing the term might be, is the only answer to them. Nevertheless the concept of rebirth cannot be so easily brushed aside, since there are substantial logical inferences, which yield a strong influence on reason to sustain faith.

In the early phases of Vedic literature there is practically no reference to rebirth and no stigma of sins, or dread of the hell-fire and no heavenly lure for the mortals. But with the beginning of the Aranyaka period, as the Vedic mind progressed from a polytheistic concept of the elemental godhead towards a monistic ideals of the one, absolute Reality, the doctrine of cause and effect and the transmigration of soul was evolved as a logical necessity in order to safeguard an unsullied existence of God in human thought.

Now, it is quite well-known that three of the leading religions of the world, though much younger to Hinduism in origin, found it necessary to present a dreadful prospect of an eternal devilment in the hell so that men might desist from flying at each other’s throat and respect social harmony, the value of culture and the usefulness of peace. A colourful lure of a joyous immortality in the heaven was offered at the same time, directed only to serve the same purpose. But here the principle of evolution was at once discredited and man was either abruptly condemned to hell without a slight afterchance of redemption, or he was over-graciously suspended in the heaven for eternity, with an individualised existence. Nor was there any answer as to why one man should be flourishing and happy in spite of being wicked and another should be drudging on a life of want, full of wretchedness, in spite of being virtuous.

The Indian sages on the contrary offered a better solution and made reincarnation responsible for the evolution of man who alone was the master of his destiny. They frankly admitted their incapability of answering why the world should have been created at all, and from that basis asserted that God was not responsible for good and evil, happiness and suffering, but it was man who was responsible for the decree of his fate, capable at the same time of its betterment through his own self-effort. So, God could not be accused for all the baffling inequalities and injustices of life, and His position in human thought was kept unscathed. The theory of reincarnation is, therefore, a far more convincing doctrine than any belief that justifies an arbitrary irredemption after death.

Furthermore, we have many examples as to how a child easily becomes an adept artist or a gifted musician with a very little training, whereas in some aristocratic families we find that in spite of tremendous efforts of highly qualified teachers and arduous toil on the part of the youngster himself he is able to make very little progress in learning. There are also the examples of child-prodigies with no background of training. Take another case. There are two children born of the same parents and brought up under the same environments: one of them turns out to be a brilliant scholar with fine manners, and the other becomes a dull-headed ragamuffin for no apparent reason at all. The theory of rebirth alone might answer for the difference.

Rebirth is life’s sustaining force, even from the worldly point of view. So many dreams and so many eagerly-sought-after ambitions remain unfulfilled; youth gradually decays into old age and infirmity, and the ember of elusive hope gets dimmer and weaker; but its flame is kept up flickering by a remote expectation that perhaps in another birth those dreams might be fulfilled. So, even from this point of view, rebirth is indeed a gentle consolation and a solace of life.

There is another school of thought which believes that the sledge-hammer of death puts a final end to life, the body and the soul having passed out into the five elements in ultimate oblivion. This convenient belief is very appealing to some intellectual sophists. But, if such be the case, then what is to account for the apparitions and the undeniable experiences at a seance? Hence, life after death cannot be ruled out? Now, let us take into consideration as to what should be the attitude of a spiritual aspirant.

Man has a tremendous potentiality within himself. He is not the slave of fate. Once Buddha asked Sariputta, one of his most brilliant disciples, to whom the world owes an immense debt for the establishment of Buddhism, “Well, monk, does not life burden you and don’t you like to be released by death? Or, does living fascinate you, because there is a noble mission to fulfil?” Sariputta replied, “Venerable Teacher, I desire not life. I desire not death. I wait until my hour shall come, like a servant that waits for his wages.”

Even so should be the attitude of an aspirant. He has nothing to fulfil of his own, since his life is a fulfilment of the will of God. Even the desire to be born again in order to foster a worthy spiritual mission should find no place in him. For, does not God know better as to whom to send as His messenger to this world? And, is it not man’s highest ideal to rejoice in the dissolution of his body and the mind and his individuality in the great cosmic oneness of the Absolute, and thus once for all cease to be an individualised consciousness, either astrally existent or physically imprisoned.

Most assuredly does every aspirant reserve the right to disclaim rebirth for himself, because liberation is his birthright and he is the master of his destiny. No obsession is ever good, be it spiritual or temporal. It is better to cleanse the mind of any unhealthy fear-complex than be harrowed by an obsession at the time of death. Having known the evanescent nature of the material values of life, one has to deny the prospect of being crucified again inside his prison-house of flesh and blood, and claim one’s legitimate due with all the vigour and intensity of will and thought that he can command.

Thought decides action and action decides destiny. There is a vast reservoir of power within every individual and one can surely pulverise any possibility of a future life by the sheer force of his will, together with the inevitable grace of God, and so modelling his present life as to leave no trace of earthly ambition and no tell-tale of an unwipable mark of stigmatic actions. Did not Dattatreya, the sage of unparalleled wisdom and renunciation say, “For the initiated there is no rebirth?”

The Phenomenon Of Death

Death is separation of the soul from the physical body. Death becomes the starting point of a new and better life. Death does not end your personality and self-consciousness. It merely opens the door to a higher form of life. Death is only the gateway to a fuller life.

Birth and death are jugglery of Maya. He who is born begins to die. He who dies begins to live. Life is death and death is life. Birth and death are merely doors of entry and exist on the stage of this world. In reality no one comes, no one goes. Brahman or the Eternal alone exists.

Just as you move from one house to another house, the soul passes from one body to another to gain experience. Just as a man casting off worn-out garments, takes new ones, so the dweller in this body, casting off worn-out bodies, enters into others which are new.

Death is not the end of life. Life is one continuous never-ending process. Death is only a passing and necessary phenomenon, which every soul has to pass to gain experience for its further evolution.

Dissolution of the body is no more than sleep. Just as man sleeps and wakes up, so is death and birth. Death is like sleep. Birth is like waking up. Death brings promotion to a new and better life. A man of discrimination and wisdom is not afraid of death. He knows that death is the gate of life. Death to him is no longer a skeleton bearing a sword to cut the thread of life, but rather an angel who has a golden key to unlock for him the door to a wider, fuller and happier existence.

Every soul is a circle. The circumference of this circle is nowhere but its centre is in the body. Death means the change of this centre from body to body. Why, then, should you be afraid of death?

The Supreme Soul or Paramatman is deathless, decayless, timeless, causeless and spaceless. It is the source and substratum for this body, mind and the whole world. There is death for the physical body only, which is a compound of five elements. How can there be death for the Eternal Soul which is beyond time, space and causation?

If you wish to free yourself from birth and death, you must become bodiless. Body is the result of Karmas or actions. You must not do any action with expectation of fruits. If you free yourself from Raga-Dvesha, or likes and dislikes, you will be free from Karma. If you kill egoism only, you can free yourself from Raga and Dvesha. If you annihilate ignorance through knowledge of the Imperishable, you can annihilate egoism. The root-cause for this body is therefore ignorance.

He who realises the Eternal Soul, which is beyond all sound, all sight, all taste, all touch, which is formless and attributeless, which is beyond Nature, which is beyond three bodies and five sheaths, which is infinite and unchanging, self-luminous, frees himself from the jaws of death.

Death Is Not The End Of Life

The individual souls or Jivas build various bodies to display their activities and gain experience from this world. They enter the bodies and leave them when they become unfit to live in. They build new bodies again and leave them again in the same manner. This is known as transmigration of souls. The entrance of a soul into a body is called birth. The soul’s departure from the body is called death. A body is dead if the soul is absent.

The conception of a human child in the womb of the mother is the fusion of sperm of man into ovum of woman. Spermatozoon and ovum are microscopic living cells. They cannot be seen through the naked eye. This fusion is generally known as conception and technically as fertilisation of the ovum. In the mother’s womb sperm (Sukla) and ovum (Sonita) are fused into one single cell. This single cell after fertilisation develops into an embryo and further in course of ten months into a complete human child.

Man has always tried to tear aside the veil and know the course of events subsequent to the death of an individual. Various theories have been put forward, but it cannot be said that he has succeeded in tearing aside the veil that covers the life beyond.

Science has been struggling to unravel the mystery, but so far no data have been furnished which can form the basis of a theory. But experiments in this direction have yielded many an interesting fact.

Natural death, it is said, is unknown to unicellular organisation. When life on earth consisted of these creatures, death was unknown. The phenomenon appeared only when from unicellular the multicellular evolved.

Experiments conducted in laboratories have shown that whole organs such as thyroid glands, the ovary, suprarenal gland, the spleen, the heart and the kidneys isolated from the body of a cat or a fowl, can be kept alive in vitro to show increase in size or weight due to the appearance of new cells or tissues.

It is also known that after the cessation of an individuality, parts of the organisation, can continue to function. The white blood-corpuscles of the blood, if cared for, can live for months after the body from which they were withdrawn has been cremated. But the life, it is true, is the life of blood-corpuscles; it is not the life of the individual.

Death is not the end of life. It is merely cessation of an important individuality. Life flows on to achieve its conquest of the universal; life flows on till it merges in the Eternal.

Process Of Death

Vasishtha says in the Yoga-Vasishtha:

“When on account of the diseases of the body its Nadis lose their vigour and thus become unable to expand and contract in order to exhale or inhale air, the body loses its harmony and becomes restless. The inhaled air does not then properly come out, nor does the exhaled air re-enter the body. So respiration stops. Respiration stopping, the creature becomes senseless and dead. All the desires and ideas of the individual are then withdrawn within himself. The individual with all his Vasanas (desires or previous impressions) within himself is called a Jiva. When the body is dead, the Pranas of the individual with the Jiva within, come out of the body and roam in the air. The atmospheric air is full of a number of such Pranas which have Jivas within them; these Jivas themselves having their respective world-experiences potentially existing within them—I can see them. At that time the individual with all his Vasanas within him is called Preta (gone to the other world.)

“In that very place where one dies, one experiences another world after the insensibility of death is over.”

Signs Of Death

It is very difficult to find out the real signs of death. Stoppage of the heart-beat, stoppage of the pulse or breathing are not the actual signs of death. Stoppage of the heartbeats, pulse and respiration, cadaveric rigidity of the limbs, clammy sweat on the body, absence of warmth of the body, are the popular signs of death. The doctor tries to find out whether there is corneal reflex in the eye. He tries to bend the leg. These signs are not the real signs of death, because there have been several cases where there were cessation of breathing and beating of heart and yet they were revived after some time.

Hatha Yogis are put in a box and buried underneath the earth for forty days. Afterwards they are taken out and they revive. Respiration may stop for a long time. In cases of suspended animation, respiration stops for two days. Many cases have been recorded. The heart-beat may stop for many hours, even for days, and then it can be recovered. Hence it is extremely difficult to say what would be the actual or the final sign of death. The decomposition and putrefaction of the body may be the only final sign of death.

No one should be buried immediately after death before decomposition sets in. One may think that a man is dead, whereas he may be in a state of trance, catalepsy or ecstasy or Samadhi. Trance, Samadhi, catalepsy and ecstasy are states which resemble death. The outward signs are similar.

Persons dying of heart-failure should not be buried immediately, as breathing would commence once again after a particular time. Burial should take place only after the body begins to putrefy.

A Yogi can stop his heart-beat at his will. He can remain in a state of Samadhi, or superconscious state for hours or days. There is neither heart-beat nor breathing during the state of Samadhi. This is sleepless sleep or perfect awareness. When he comes down to physical consciousness, there is revival of heart-beating and respiration. Science cannot explain this and doctors are dumb-founded when they witness these phenomena.

Dissolution Of Elements At Death

This physical body is composed of five great elements or the Mahabhutas, namely, earth, water, fire, air and ether. The Devas or gods are endowed with a divine or luminous body. The fire Tattva is predominant in them. In man the earth Tattva is preponderating. In the case of aquatic animals the element of water predominates. In the case of birds the element of air predominates.

Hardness of the body is due to the portion of earth; the fluidity is due to portion of water; the warmth that you feel in the body is due to fire; moving to and fro and such other activities are due to air; space is due to Akasa or ether. Jivatma or the individual soul is different from the five elements.

After death these elements are dissolved. They reach their primordial sources from the inexhaustible storehouse of nature. The element of earth goes and joins its storehouse of Prithvi Tattva. The other elements also go back to their sources.

The dead body is bathed and newly clothed and is taken to the cremation ground where it is laid on the funeral pyre. The Mantras that are now chanted are addressed to the spirit. The spirit is invoked to throw out from its body its five Pranas or the vital airs, so that they may mingle with their counterparts in the external air. The body is then addressed to dissolve itself with its five material components of earth, water, fire, air and ether from where it originally arose. The body is then offered to fire. The spirit which is thus driven out of the body in consequence of the dissolution begins its onward march to the Beyond.

The respective functions of the organs are blended with the presiding gods. Sight goes to the Sun from where it had its power of vision; speech goes to the fire, life-breath to the air, the ear into the quarters, the body into the earth, hairs into annual herbs, hairs of the head into trees and blood and semen into waters.

Function Of Udana Vayu

Vayu is wind or air. Vayu is Prana or vital force. Prana moves the senses or Indriyas. Prana generates thoughts. Prana moves the body and causes locomotion. Prana digests the food, circulates the blood, excretes urine and motion. Prana causes respirations. It is through Prana you see, hear, feel, taste and think. The sum total of all Pranas is Hiranyagarbha or Lord Brahma. Prana is manifestation of Prakritis. Gross Prana is breath. Subtle Prana is vital force.

Just as there is the subtle bladder within the football, so also there is the subtle body or Sukshma Deha within this gross body. Udana Vayu draws out the subtle body from the gross body at the time of death. It is this subtle body that goes to heaven and works in the dreaming state. Udana Vayu is the vehicle of transport for all Pranas. It helps deglutition or swallowing of food. It takes you to Brahman during deep sleep. Its abode is the throat.

This immortal Soul or Atman which is the source and support for all the Pranas, mind, intellect, senses and the body abides in the chambers of your heart. This Atman is in the heart where there are a hundred and one arteries. Every one of these has seventy-two thousand branches. Vyana which does the circulation of blood moves in these arteries.

Udana, which goes up through one of these, leads you to the higher worlds by means of your meritorious actions, to the evil worlds by means of your evil deeds and to the world of men by a mixture of both deeds.

In the case of Jivanmuktas or liberated sages who have nothing more by way of births nor worlds to live in, their minds and Pranas get absorbed in Brahman. The individual soul merges itself in the Supreme Soul or Para Brahman.

In the Jivanmukta there is no question of any forerunner like the Udana Vayu. The liberated sages with their minds purified by renunciation and with knowledge of the imperishable Atman are completely absorbed at the time of death. There is no return to this world for them.

What Is Soul?

There are two kinds of souls, viz., the individual soul or Jivatman or the human soul, and the Supreme Soul or Paramatman. The individual soul is an image or reflection of the Supreme Soul. Just as the Sun is reflected in different pots of water, so also the Supreme Soul is reflected in different minds of different persons.

Soul is spirit. It is immaterial. It is intelligence or consciousness. It is Chaitanya. Individual soul is reflected Chaitanya. It is this individual soul that departs from the body after its death and goes to heaven, with the senses, mind, Prana, impressions, desires and tendencies. It is endowed with a subtle astral body when it proceeds to heaven.

When the water in the lake is absorbed, the reflection of, the Sun in the water merges in the Sun itself. Even so, when the mind is annihilated through meditation, the individual soul merges itself in the Supreme Soul or Paramatman. This is the goal of life.

The individual soul has become impure through cravings, desires, egoism, pride, greed, lust and likes and dislikes. Hence it is finite (Paricchinna), it is endowed with limited knowledge (Alpajna) and limited power (Alpa-Saktiman). The Supreme Soul is Infinite, Omniscient and Omnipotent. It is an embodiment of knowledge and bliss.

The individual soul is under bondage through ignorance and limiting adjuncts such as mind, body and senses. It is mere appearance. It is illusory. When it attains knowledge of the Imperishable, it is freed from limiting adjuncts and bondage. Just as the bubble becomes one with the ocean, so also the Jiva becomes one with the Supreme Soul when ignorance is destroyed.

A dead body cannot speak, cannot walk, cannot see. It remains like a log of wood after the soul has departed from the body. It is the soul that enlivens, galvanises, moves and directs the body, mind and the senses.

The Supreme Soul is self-consciousness, self-awareness, self-delight, self-knowledge and self-existence. It knows itself and knows others. It is self-luminous and illumines everything. Hence it is Chaitanya. Matter does not know itself. It does not know others. Hence it is Jada or insentient.

The Supreme Soul is formless, attributeless, all-pervading indivisible, decayless, timeless, spaceless. There is neither time nor day nor night in the Sun itself, although it creates day and night. So is the Supreme Soul. Soul is Infinite, Eternal, Immortal.

The Supreme alone exists. This world of names and forms is illusory. It is superimposed upon the Supreme Soul, just as snake is superimposed on the rope. Bring a light; the snake in the rope vanishes at once. Attain illumination or knowledge of the Supreme Soul. This world will vanish in toto.

Everybody feels ‘I exist’, ‘I am, Aham Asmi’. No one can say ‘I do not exist’. This itself proves the existence of an Immortal Soul or the Supreme Self. In deep sleep you rest in the Supreme Soul. There is no world for you. You enjoy unalloyed bliss. This proves that the Supreme Soul exists and its essential nature is pure bliss.

Purify your mind. Steady it. Fix the mind on the Supreme Soul. Meditate and realise your essential divine nature. You will be freed from the wheel of births and deaths. You will attain eternal bliss and immortality.

Philosophy Of Flesh

The Charvakas are atheists who deny the existence of the soul after the death of the body. The materialists who worship the body as the soul and who deny the existence of a soul independent of the body, which is separate from the body, are also atheists. The Charvakas, the Lokayatikas, and the materialists believe that the body only is the soul and the soul does not exist outside the body. They also believe that the soul dies when the body dies.

They say that the soul is formed by the combination of the five elements, just as the red colour is formed by the combination of betel leaves, nuts and lime; or just as an intoxicating liquor is formed by the combination of some ingredients. Is this not a beautiful philosophy? It is the philosophy of the flesh. It is the philosophy of Virochana and his followers.

They believe in nothing which cannot be cognised by the senses. They will not admit the existence of anything which lies beyond the reach of their senses. They want ocular proof for everything. They must see the soul with the naked eyes. Then only they will believe in the existence of a soul. They do not know that the soul can be intuitively realised and that it is not an object of perception. Their philosophy is “Eat, drink and be merry. Have sensual enjoyment to the maximum degree. Do not think of the future. If you have no money, beg or borrow it and then eat and drink. Then again drink, because when the body is burnt to ashes, no one will have to be accountable for your actions.” Such philosophers are abundant in every country. Their number is increasing daily. There are many who do not believe at all in the existence of a soul.

The Charvakas and the materialists do not bother about reincarnation or transmigration of souls, about philosophical questions like “Who am I? Whence and where? Whither? What remains after death? What is life? What is death? What is then on the other side of death? When the body dies what conditions shall man pass into; in which world shall he find himself?” They think that those who make such enquiries are ignorant persons and that they are the only clever and wise persons. No argument can convince them or change their views. They have written volumes after volumes against the existence of the soul. Wonderful people indeed with perverted intellects!

Most of the modern college students of India, the children of the ancient Rishis and Seers of India, have become followers of the above philosophy on account of wrong education and wrong association. They are in the grip of the devil. They are in the clutches of fashion and passion. They have left off prayer, Sandhya, Gayatri Japa, Satsanga, study of the Gita and the Upanishads, the Ramayana and the Bhagavata. They are worshippers of the body. They practise vile imitation in dress etc. They visit hotels, restaurants, clubs and cinemas regularly, play cards and study novels enthusiastically. They have no idea of the financial difficulties of their parents and spend hundreds monthly. After graduation they cannot earn even fifty. Ignorant parents foolishly imagine that their sons will become big judges, big engineers, barristers and civilians and educate them even by borrowing money and selling their lands. Then eventually they find them in the role of the unemployed. Nature surely punishes wicked students.

The Charvakas and materialists hold that the combination of matter or body produces thought, intelligence, consciousness, mind and soul, and that consciousness, etc., last so long as the body lasts. They believe that thought or intelligence or consciousness is a function or secretion of the brain, just as bile is a secretion of the liver. Very strange indeed! Combination of atoms and molecules can never generate thought, intelligence or consciousness. Motion cannot produce sensation, ideas and thoughts. Consciousness or intelligence is verily not an act of motion. No scientist can prove that matter or force has ever produced consciousness or intelligence. The Charvakas and the materialists are deluding themselves by various false arguments. They have lost their power of discrimination on account of sensual indulgence. They have not got the subtle pure intellect to discern things in their proper light. Consciousness, intelligence and bliss are the attributes of the Universal Soul. This body is constantly changing. This physical body, which is a combination of the five elements, will be destroyed. But the eternal Soul which is the basis, substratum and source for matter, energy, mind will ever remain. The sense of ‘I’ will continue to exist even after this body perishes. You can never think or imagine that you do not exist after the body is destroyed. There is an innate feeling in you that you do exist after the body is gone. This proves that there is an immortal soul independent of the body. The soul can never be demonstrated, but its existence can be inferred by certain empirical facts.

The innate question: “What remains after death? What becomes of the soul after the death of the body? Where is he gone? Does he still exist?” spontaneously arises in all minds. This is a momentous question which touches the hearts of all deeply. The same question arises today in all people of all countries, as it arose thousands of years ago. No one can stop this. The same question is discussed today and it will be discussed in the future also. From ancient times, philosophers, sages, saints, Yogins, thinkers, Swamis, metaphysicians and prophets have tried their best to solve this great problem.

When you lead a life of luxury, when you are rolling in wealth, you forget it. But the moment you see that one of your dearest relations is snatched away by the cruel hand of death you are struck with awe and wonder and begin to reflect within yourself. “Where is he gone? Does he still exist? Is there a soul independent of body? He cannot be totally annihilated. His impressions of thoughts and actions cannot die.”

The seers of Upanishads boldly declared with emphasis on account of their intuitive realisation that there is One All-pervading Immortal Soul, Self-luminous, All-Blissful, Birthless, Decayless, Deathless, Timeless, Spaceless, Thoughtless, and that the individual soul is identical with this Supreme Soul when his limiting adjuncts such as body and mind are dissolved when he is freed from ignorance through knowledge of the Imperishable Soul. Soul is the Inner Ruler and Director of the mind, Prana and senses. Mind borrows its light from the soul.

Soul is beyond the realm of physical science. Soul is beyond the reach of material science. Man is a soul wearing a physical body. Soul is extremely subtle. It is subtler than ether, mind and energy. Consciousness, intelligence are of the soul and not of the body. Consciousness is evidence of the existence of the soul. Personality of man is a brief, partial manifestation of the Immortal, All-pervading, Indivisible Soul or Atman or Brahman. Soul is the immortal part in man. O ignorant man, who has been led astray by the study of those books which deny the existence of an Immortal Soul, wake up now from the slumber of ignorance. Open your eyes. You have already reserved a seat for you in hell and obtained a direct passport to this dark region by study of heaven-closing worthless books. Burn these books at once, and study the Gita and the Upanishads. Do Japa, Kirtan and meditation regularly and thoroughly overhaul your wrong Samskaras. Then only you are saved from destruction.

Do not identify with this body. You are not this perishable body. You are the Immortal Soul. Identify yourself with the soul. “Tat Tvam Asi—Thou art That”. Feel this. Realise this and be free.

Swoon, Sleep, Death

A man lying in a swoon cannot be said to be awake because he does not perceive external objects by means of his senses. The man who returns to consciousness from a swoon says: “I was shut up in blind darkness; I was conscious of nothing.” A wakeful man keeps his body upright but the body of a swooning person falls down.

He is not dreaming, because he is altogether unconscious. Nor is he dead as he has life and warmth. He continues to breathe.

When a man has become senseless and people are in doubt whether he is alive or dead, they touch the region of the heart in order to find out whether there is warmth in his body or not and put their hands to his nostrils to find out whether there is breathing or not. If they find out there is neither warmth nor breath they come to the conclusion that he is dead. If they perceive warmth and breath they decide that he is not dead and begin to sprinkle cold water on his face so that he may recover consciousness.

He who has swooned is not dead, because he rises again to conscious life.

A man who has swooned may sometimes not breathe for a long time. His body trembles; his face is dreadful. His eyes are staring wide open. But a sleeping man looks calm and happy. He draws his breath at regular intervals. His eyes are closed. His body does not tremble. A sleeping man may be aroused by a gentle stroking with the hand but a person lying in a swoon cannot be aroused even by a blow with a stick. Swoon is due to external causes. It is caused by a blow on the head with a stick, or the like; while sleep is due to fatigue. Swoon is half sleep. It does not mean by this that he half enjoys Brahman. It means that it partly resembles sleep. The man who lies in a swoon belongs, with one half, to the side of deep sleep, while the other half to the side of death. In fact swoon is the door to death. If there is a remnant of Karma he returns to consciousness. Else, he dies.

The state of swoon is recognised by the Ayurveda and Allopathic doctors. It is known from ordinary experience.

The silent witness of waking state, dreaming state, deep sleep state and swoon is Brahman, thy innermost Self, Immortal Atman or the Inner Ruler. Identify yourself with Brahman, transcend all the states and be ever happy and blissful.

Chapter Two

Soul’s Journey After Death

The Jiva or the individual soul along with Pranas, the mind and the senses leaves his former body and obtains a new body. He takes with himself Avidya, virtues and vicious actions and the impressions left by his previous births.

Just as a caterpillar takes hold of another object before it leaves its hold of an object, so also the soul has the vision of the body to come, before it leaves the present body. Hence the view of the Sankhyas that the self and the organs are both all-pervading and when obtaining a new body only begin to function in it on account of Karma; the view of the Bauddhas that the soul alone without the organs begins to function in a new body, new senses being formed like the new body; the view of the Vaiseshikas that the mind alone goes to the new body and the view of the Digambara Jains that the soul only flies away from the old body and alights on the new one just as a parrot flies from one tree to another, are not correct and are opposed to the Vedas. The soul goes from the body accompanied by the mind, Prana, the senses and the Sukshmabhutas or elements.

The soul takes with it the subtle parts of the elements which are the seeds of the new body. All the elements accompany the soul.

When he departs, the chief Prana departs after him and when the Prana thus departs, all the other Pranas depart after it. They cannot stay without the basis or substratum or support of the elements. The subtle elements or Tanmatras form the base for the moving Pranas.

There can be enjoyment only when the Prana goes to another body. The essence of the elements is the vehicle of the Pranas. Where the elements are, there the organs and Pranas are. They are never separated. The soul could not enter into the new body without Prana.

The Pranas and the senses remain at the time of death quite inoperative for accompanying the departing soul.

The materials like milk, curd, etc., that are offered as oblations in sacrifices assume a subtle form called Apurva and attach themselves to the sacrificer. The Jivas then go enveloped by water which is supplied by the materials that are offered as oblations in sacrifices.

The water forming the oblation assumes the subtle form of Apurva, envelopes the souls and leads them to Heaven to receive their rewards.

Those who perform sacrifices give enjoyment to the gods in heaven and rejoice with them. They become serviceable companions to the gods. They contribute to the enjoyment of the gods by their presence and service in that world. They enjoy themselves in the Chandraloka and return to the earth at the end of their store of merit.

The souls that descend from heaven have a remnant of Karma which determines their birth. The souls return to the earth by the force of some unenjoyed remnants of Karma. When the totality of works which helped the souls to go to the Chandraloka for enjoyment of the fruits of good deeds is exhausted, then the body made up of water which has originated there for the sake of enjoyment is dissolved by the fire of sorrow springing from the thought that the enjoyment comes to an end, just as hailstones melt by contact with the rays of the sun, just as ghee melts by contact with fire. Then the souls come down with a remainder yet left.

We read in the Chhandogya Upanishad V. 107: “Those whose conduct during the previous life has been good presently obtain good birth, such as the birth of a Brahmin, a Kshatriya, or a Vaisya; those whose conduct has been bad presently obtain some evil birth such as that of a dog or a pig.”

The Smriti says: “The members of the different castes and of the different orders of life who are engaged in the works prescribed for them, after leaving this world and enjoying the fruits of their works in other world, are born again owing to the unenjoyed portion of their rewards, in distinguished castes and families, with special beauty, longevity, knowledge, conduct, property, comfort and intelligence.” Hence the soul is born with residual Karma.

Some capital sins like the killing of a Brahmin involve many births. The soul descends by the route by which he went to a certain stage and then by a different route.

The sinners do not go to Chandraloka. They go to Yama Loka or the world of punishment and after having experienced the results of their evil deeds come down to the earth.

Hells are places of torture for the evil-doers. The temporary abodes are Raurava, Maharaurava, Vahni, Vaitarani and Kumbhika. The two eternal hells are Tamisra (darkness) and Andhatamisra (blinding darkness). The seven hells are superintended by Chitragupta and others. Yama is the chief ruler in those seven hells also. Chitragupta and others are only superintendents and lieutenants employed by Yama. They are all under Yama’s government and suzerainty. Chitragupta and others are directed by Yama.

The Third Place

The Sruti says that those who do not go by means of Vidya along the path of Devayana to Brahmaloka or by means of Karma along the path of Pitriyana to Chandraloka are born often in low bodies and die often. The evil-doers go to the third place (Tritiyam sthaanam). The Sruti passage says: “Now those who go along neither of these ways become those small creatures, flies, worms, etc., continually returning, of whom it may be said: ‘Live and Die’. Theirs is the third place. The sinners are called small creatures because they assume the bodies of insects, gnats, etc. Their place is called the third place because it is neither Brahmaloka, nor the Chandraloka.

“The souls return the way they went, to the ether, from ether to air. Then the sacrifices having become air becomes smoke; having become smoke he becomes mist; having become mist, he becomes cloud; having become cloud he rains down. The souls do not attain identity with ether, air, etc. They become only like ether, air, etc. They assume a subtle form like ether, come under the influence or power of air and get mixed or connected with smoke etc. The soul passes through them quickly.

“Having become cloud he rains down. Then he is born as rice, corn, herbs, tree, sesamum and beans. From them the escape is beset with most difficulties. For, whoever the person may be who eats the food and begets offspring, he henceforth becomes like unto them.” (Chhandogya Upanishad: 10.5.)

The soul’s journey through the stages of the ether, air, vapour or smoke, mist, cloud and rain takes shorter time than its passing through the stages of corn, semen, foetus, which takes a much longer time of hard suffering.

Naradiya Purana says: “He who has begun to descend will enter the mother’s womb before a year passes since starting, though wandering through different places.”

The souls are merely connected with rice and plants which are already animated by other souls and do not enjoy their pleasures and pains. They become connected with those plants.

The souls use the rice and plants as their halting station without being identified with them. They do not lose their identity.

Chhandogya Upanishad declares: “Whoever eats the food and performs the act of generation, that again the soul becomes” (V. 10.6). The soul gets connected with one who performs the act of generation. The descending soul becomes again that food and that semen. The soul remains in him in copulation only till he enters into the mother’s womb with the semen injected. He has a touch with the seminal fluid created by eating such grain and ultimately attains a body in the womb.

He attains a fully developed human body in the womb of the mother which is fit for experiencing the fruits of the remainder of works. The family in which he is to be born is regulated by the nature of the remainder as mentioned in Chh. Up. V. 10-7: “Of these, those whose conduct here has been good will quickly attain good birth, the birth of a Brahmin, or a Kshatriya or a Vaisya. But those, whose, conduct here has been bad will quickly attain an evil birth, of a dog, or a hog, or a Chandala.”

The whole object of teaching this law of incarnation is that you should realise that the Atman or the Absolute alone is the highest bliss. The Atman alone must be your sole object of quest. You should get disgusted with this world of pain and sorrow and develop dispassion, discrimination and try earnestly to attain the eternal bliss of the Absolute.

O ignorant man! O foolish man! O miserable man! O deluded soul! Wake up from your long slumber of ignorance. Open your eyes. Develop the four means of salvation and attain the goal of life, the summum bonum, right now, in this very birth. Come out of this cage of flesh. You have been long imprisoned in this prison-house of body from time immemorial. You have been dwelling in the womb again and again. Cut the knot of Avidya and soar high in the realms of eternal Bliss.

Karma And Reincarnation (i)

Death is the separation of the soul from the body. All the sorrow of man comes from the body. The sage has no fear of death, because he identifies himself with the All-pervading, Immortal Soul.

Karma and rebirth are the two great pillars of Hinduism as well as Buddhism. He who does not believe in these two great truths cannot grasp the essence of these two religions.

You can overcome pain and sorrow, if you know the meaning of sorrow, pain, suffering and death. The phenomenon of death sets the human mind to think deeply. All philosophy springs from the phenomenon of death. Philosophy is really study of death. The highest philosophy in India starts with the subject of death. Study the Bhagavad Gita, Kathopanishad and Chhandogya Upanishad, which treat of this. Death is a call to reflect and to seek the goal of Truth, the Eternal Brahman.

Death is nothing but the change of body. The soul throws it off like a used garment. Human life is getting purged and perfected in order to attain the final bliss. This takes place through myriads of births.

According to Hinduism, life is one continuous never-ending process. All change is only change of environment and embodiment. The soul is Immortal. It takes one form after another on account of its own actions. Hinduism is based on two fundamental doctrines, viz., the law of Karma and the law of transmigration. Death is only a necessary and passing phenomenon. Just as you move from one house to another, the soul passes from one body to another to gain experiences.

The soul which passes out of the body after death is termed ‘Preta’, one that is bound on its onward march to the Beyond. The soul in its disembodied form hovers about its original and familiar places for ten days. It is in the form of a ghost during these ten days. The astral body takes shape from day to day with the formation of the head, eyes, and other limbs of the Linga Sarira, fed and nourished by the sesamum and water poured out in libation over the stones which represent the ancestors.

The soul is fully embodied on the eleventh day. It starts on its journey to the judgement seat of Lord Yama, the God of death. It takes one full year from the time of death to reach Lord Yama’s place. The path is beset with obstacles, distress and difficulties. The man who has done the most wicked deeds suffers more. But the difficulties can be removed and the journey be rendered easy and comfortable by the oblations and offerings given by the son of the deceased during the first year of the soul’s journey and by feeding pure and learned Brahmins. The son should offer rice-balls to the father, without weeping. Death is certain for those who are born, and birth is certain for the dead. This is inevitable. Therefore, you should not grieve over it. The ten days’ rites should not be neglected. The son should perform the Sapinda ceremony on the twelfth day and the sixteen monthly offerings. The soul is sustained on its onward march to the judgement seat by the libations offered to it by the son.

The soul is scorched on the way by intense heat, but the gift of an umbrella by his son on the eleventh day gives pleasant shade above his head. The path is full of great thorns, but the gift of shoes helps him to go riding on horses. The miseries of cold, heat and wind are dreadful there, but he goes happily along the way by the power of gift of clothes. There is great heat and there is no water, but drinks water when thirsty, through the gift of a water-pot by his son. The son should make a gift of a cow.

Chitragupta, the recorder of fact, the Accountant-General in the Kingdom of Lord Yama, informs the soul of his good and bad actions in his earthly life after the end of one full year. The soul leaves off its Pretatva or the garb of a traveller on this day. He is raised to the status of a Pitri or Ancestor.

Ancestor-worship is one of the fundamental doctrines of Hinduism. There are three stages in the ancestral life viz., father, grandfather and great grandfather, and mother, grandmother and great grandmother. These are the ancestors to any one living here. He who has done meritorious actions on this earth-life becomes united with his ancestors in the Pitri-loka and lives with them.

Those who have given up the performance of Sraaddha, Tarpana and other religious rites on account of wrong influence, ignorance and egoism have done great harm to their ancestors and themselves. They should wake up now. They should start doing these ceremonies from now. It is not too late now.

May you all obtain the blessings of your ancestors through performance of anniversaries and other rites, and regular ancestor-worship!

How Soul Departs After Death

At the time of death when the breathing becomes difficult the Jiva or the individual self that is in the body goes out making noises. Just as a cart heavily loaded goes on creaking, so does the Jiva creak while the Prana departs.

The Jiva or the individual self has the subtle body as its limiting adjunct. It moves between this and the next world as between the waking and the dream states. It moves from birth to death. While in birth it associates itself with the physical body and the organs, in death it disassociates with them. The departure of the soul is immediately followed by the departure of the vital force. It is presided over by the Supreme self-luminous Atman. It is through the light of the self that the man sits, moves and does his daily duties.

The subtle body has the vital force or Prana as its chief constituent. It is revealed by the self-luminous Atman. When the subtle body rises up, the Atman also seems to go with it. Otherwise how can the self, being unified with the Supreme Self, go making noises like a cart? It goes making noises because it is afflicted by the pain as the vital parts are being slashed. Loss of memory is caused as a result of this vital and excruciating pain. He is then put in a helpless state of mind on account of the pangs felt. Therefore, he is unable to adopt the requisite means for his well-being, before that crisis comes. He must be alert in practising the means conducive to that end. He is not able to think of God.

In old age, the body becomes thin and emaciated on account of fever and other diseases. When the body is extremely emaciated by fever and other causes, dyspnoea sets in and at this stage the man goes making noises like the overloaded cart.

The causes of death are many and indefinite. Man is ever in the jaws of death. Death overtakes him suddenly when he is the least prepared for it. He ever thinks that he will escape death or even if he believes in death to be certain he expects it only at a very distant date. Just as the mango, fig or the fruit of the Peepul tree is detached from its stalk, so does this Infinite being completely detached himself from the parts of the body, again go in the same way that he came to particular bodies, for the unfoldment of his vital force. The self that is identified with the subtle body completely detaches itself from the parts of the body such as the eye, etc. He is not able to preserve the body through the vital force at the time of his departure. Just as he detaches himself from the body and the organs, and enters deep sleep, even so, he detaches himself from this body during death and attaches himself to another. As frequently as man moves from the dreaming to the waking, from the waking to the dream and thence to deep sleep, so frequently does he transmigrate from one body to another. He has transmigrated from many such bodies in the past and will continue to do so in the future as well. He gets his future birth according to his past work, knowledge and so forth. He goes from one body to another, only for the unfoldment of the vital force. It is by this vital force, that he fulfils his object viz., the enjoyment of the fruits of his work. The vital force is only auxiliary to the enjoyment of the fruits of his work and hence the specification: “For the unfoldment of his vital force.”

The Jiva has adopted the whole universe as his means to the realisation of the fruits of his work and he is going from one body to another to fulfil this object. Therefore the whole universe implied by his work waits for him with the requisite means for the realisation of the fruits of his work made ready. The Satapatha Brahmana says, “A man is born into the body that has been made for him” (VI-ii. 2-27). It is analogous to the case of a man about to return from the dream to the waking state.

The Departing Soul Compared To A King

When the king of a country pays a visit to some place within his kingdom, the leaders of the particular village anticipating the king’s arrival wait on him with varieties of food, drink, beautiful mansions for his stay, etc. They say, “Here he comes, here he comes”. So also the elements and the presiding deities. Indra and the rest who help the organs to function, wait upon the departing soul with the means of enjoying the fruits of his work. They secure for him a suitable body to enjoy the fruits of his actions.

When the king wishes to depart, the particular leaders of the village approach him unbidden simply by knowing that he wishes to go, so do all the organs approach the departing man, the experiencer of the fruits of his work, at the time of death. The organs approach him when the breathing becomes difficult knowing that he wishes to depart. They do not go at the command of the departing self. They go of their own accord knowing the wish of their commander.

Process Of Detachment

It has already been stated that the self completely detaches itself from the body and the organs at the time of death. When the self becomes weak and senseless the organs come to it. It is not the self that becomes weak; it is the body. But the weakness of self is figuratively spoken of. The self being formless can never by itself become weak. So is the case with senselessness. The state of helplessness noticeable at the time of death, which is caused by the withdrawal of the organs, is attributed by people to the self. So they say, “Oh, he has become senseless!”

When the man is about to die, the various organs withdraw themselves into their original sources and help no more the function of the organs. In death there is a complete withdrawal of the organs into the heart or the heart-lotus or Akasa of the heart. But in the state of dream the organs are not absolutely withdrawn. Here lies the difference between sleep and death.

In the case of the organ, eye, the being associated with the eye, who is a part of the Sun, goes on helping the functions of the eye, as he lives. When he dies he ceases to help the eye and is merged in his own self, the Sun. In like manner, all the organs merge themselves in their respective presiding deities e.g., speech in Fire, the vital force in Vayu etc. The respective organs together with their presiding deities occupy their respective places when the man takes another body. This merging and reappearing take place every day during sleep. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour. At this time the self completely withdraws the particles of light, as in the dream state.

Every organ becomes united with the subtle body of the dying man. It is then, people at his side say of him, “He does not see now.” Thus when one by one all the presiding deities of organs withdraw and merge into the cause, the respective organ stops functioning. Then the dying man hears not, sees not, smells not, speaks not and becomes senseless. He loses his consciousness forever. He never remembers he is Mr. So-and-so and that he belongs to such-and-such a caste, etc. He loses his understanding, memory and waking consciousness. The external world becomes void for him. The organs are then united in the heart.

In the subtle body the self-effulgent intelligence of the Atman is always particularly manifest. It is because of this limiting adjunct that the self comes under relative existence involving all such changes as birth and death and going and coming.

How The Self Departs

The passage of the self from the body varies according to the number of good actions done by the Jiva and the knowledge gained by him. If he has a good store of virtuous deeds and relative knowledge that would take him to the Sun, the self leaves the body through the eye. It leaves through the head if he is entitled to the world of Hiranyagarbha. It leaves through other passages according to its past work and knowledge.

When the individual self departs for the next world the vital force or Prana also departs. When Prana departs all the other organs too depart. The self has particular consciousness as in dreams in consequence of its past work. It does not have independent consciousness. If it had independent consciousness everybody would achieve the end of his life. A man attains whatever he thinks of at the moment of death if he has always been imbued with that idea. Everybody has at the moment a consciousness which consists of impressions in the form of particular modification of the mind. He goes to the body which is related to that consciousness. Therefore, in order to have freedom of action at the time of death, those aspirants who desire emancipation should be very alert in the practice of Yoga and right knowledge and the acquisition of merits during their lifetime.

The self journeying to the next world is followed by knowledge of all sorts. It has the full knowledge of both the works enjoined and prohibited. It carries the impressions of experiences regarding every action that it performed in the past incarnations. These impressions play an active part in moulding the character of the Jiva in the next birth. His fresh actions in the next birth are motivated by the impressions of actions of past life. The senses attain skill in performing certain works even without much practice in this life. It is observed generally that some are very skilful in painting. They can excel the best painter even without any practice. There are others who cannot do the same work even after much practice. All this is due to the revival or non-revival of the past impressions.

Knowledge, work and past experience are the three factors in deciding the future of an individual. One should, therefore, cultivate virtues, perform good actions so that he may attain a desirable and agreeable body with desirable enjoyments.

The organs are all-pervading and all-comprising. Their limitation in the sphere of the body and the elements is due to the work, knowledge and past experiences of men. Therefore, although the organs are naturally all-pervading and infinite, since the new body is made in accordance with the person’s work, knowledge and past impressions, the functions of the organs also contract or expand accordingly.

Just as a leech supported on a straw goes to the end of it, takes hold of another support and contracts itself, so does the self throw its body aside, make it senseless, take hold of another support and contract itself.

Just as a goldsmith takes apart a little quantity of gold and fashions another, a newer and better form, so does the self throw this body away, or make it senseless and make another, a newer and better form, suited for the enjoyments in the world of the manes, celestials, gods or Hiranyagarbha.

Desire is the root-cause of transmigration. Being attached to the desires the individual soul attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life, he returns from that world to this for fresh work. Thus, does the man who desires to transmigrate. But the man who does not desire never transmigrates. He who is free from desires, the objects of whose desires have been attained and to whom all objects of desire are but the Self—the organs do not depart; being but Brahman, he is merged in Brahman. To a knower of Brahman who has routed out his desires, work will produce no baneful result; for the Sruti says: “For one who has completely attained the objects of his desire and realised the Self, all desires dissolve in this very life”—Mundaka Upanishad.

Soul’s Journey After Death

The soul accompanied by the chief vital air (Mukhya Prana), the sense-organs and the mind and taking with itself Avidya, good and evil actions and the impressions left by his previous existence, leaves its former body and obtains a new body.

When the soul passes from one body to another he is enveloped by the subtle parts of the elements which are the seeds of the new body.

He rises on the road leading through the smoke and so on, to the sphere of the moon. After enjoying the fruits of his good actions he again descends to the earth with a remainder of the works, by the way he went and differently too.

When the Karma, which gave the soul a birth as a god in heaven, is exhausted, the remaining Karma, good or bad, brings him back to the earth. Otherwise it is difficult to explain the happiness or misery of a new-born child.

It is not possible that in one life the entire Karma of the previous life is worked out. Because a man might have done both good and bad deeds, as a result of which he is born as a god, or an animal. The working out of both kinds of Karmas simultaneously in one birth is not possible. Hence although the result of virtuous actions is exhausted by the enjoyment of heaven, there are other Karmas in store according to which a man is born again in good or bad environments.

The soul has a vision of the body to come. Just as a leech or caterpillar takes hold of another object before it leaves its hold of an object, the soul visualises the body to come, before he leaves the present body.

The view that after death the entire store of Karmas about to bear fruit fructifies and that, hence, those who return from Chandraloka do so without any remainder of work, is wrong. Supposing that some of those Karmas can be enjoyed only in one kind of birth and some in another, how could they combine in one birth? We cannot say that one portion ceases to bear fruit. There is no such cessation except by Prayaschitta or expiation. If the entire Karmas bear fruit, there will be no cause for rebirth after life in heaven or hell or in animal-bodies because in these there is no means of Dharma or Adharma. Moreover, some sins like the killing of a Brahmin involve many births. Sri Madhvacharya writes in his Bhashya of Brahma Sutras that from the fourteenth year of age the Jiva does of necessity works, each of which would be the cause of at least ten births. How then can the entirety of Karmas lead to one birth alone?

The Two Paths—Devayana And Pitriyana

THE PATH OF LIGHT (DEVAYANA)

The Uttara Marga or Devayana path or Northern path or the path of light is the path by which the Yogins go to Brahman. This path leads to salvation. This path takes the devotee to Brahmaloka. Having reached the path of the gods he comes to the world of Agni, to the world of Vayu, to the world of Varuna, to the world of Indra, to the world of Prajapati, to the world of Brahman.

They go to light, from light to day, from day to the waxing half of the moon, from the waxing half of the moon to the six months when the Sun goes to the North, from those six months to the year, from the year to the Aditya.

When the person goes away from this world he comes to Vayu. Then Vayu makes room for him like the hole of a wheel and through it he mounts higher till he comes to Aditya.

From the moon to the lightning there is a person, not a man (Amanava Purusha), who leads him to Brahman.

The bright path is the path, to the Devas, Devayana, of the devotees; the bright path is open to the devotees.

THE PATH OF DARKNESS (PITRIYANA)

The Pitriyana path or the path of darkness or the path of ancestors leads to rebirth. Those who do sacrifices to gods and other charitable works with expectation of fruits go to the Chandraloka through this path and come back to this world when their fruits of Karmas are exhausted.

There are smoke and dark-coloured objects throughout the course. There is no illumination when one passes along this path. It is reached by Avidya or ignorance. Hence it is called the path of darkness or smoke. The dark path is to the Pitris or forefathers—Pitriyana or the Karmins who do sacrifices or charitable acts with expectation of fruits.

These two paths are not open to the whole world. The bright path is open to the devotees and the dark path to the Karmins. Samsara is eternal and so the paths also are eternal.

The Pranas of Jivanmuktas who have attained knowledge of the Self do not depart. They are absorbed in Brahman. The Jivanmuktas who attain Kaivalya-Moksha or immediate salvation have no place to go to or return from. They become one with the All-pervading Brahman.

Knowing the nature of the two paths and the consequences they lead to, the Yogi never loses his discrimination. The Yogi who knows that the path of Devayana or the path of light leads to Moksha (Karma Mukti) and the path of darkness to Samsara or the world of births and deaths, is no longer deluded. Knowledge of these two paths serves as a compass or beacon-light to guide the Yogi’s steps at every moment.

Chapter Three

Resurrection And Judgement

Resurrection

Resurrection is rising again from the dead. Resurrection, judgement by God, reward or punishment are the three important tenets of Mohammedanism, Christianity and Zoroastrianism.

The Jews, who lent this doctrine to the Christians and Mohammedans, themselves borrowed it from the Persians.

According to some writers the resurrection will be merely spiritual. The general opinion, however, is that both body and the soul will be raised from the grave. It may be asked how will the body which has been decomposed rise again? But Mohammed has taken care to preserve one part of the body to serve as a basis for future edifice, or rather a leaven for the mass which is to be joined to it. He taught that a man’s body was entirely consumed by the earth, except only the bone called Al Ajib or the coccygis or rump bone. It was the first-formed in the human body. It will also remain uncorrupted till the last day as a seed from which the whole is to be renewed.

Mohammed said that this would be effected by a forty days’ rain which God would send, and which would cover the earth to the height of twelve cubits and cause the bodies to sprout forth like plants.

The Jews also say the same thing of the bone Luz, but they say that the body would sprout by a dew impregnating the dust of the earth.

In the 31st chapter of the Bundehesh, the question is asked, “How will the body which the wind has carried away and the waves have swallowed be recreated, how will the resurrection of the dead take place?” To this replied Ormuzd: “When through me the corn which is laid in the earth grows again and comes once more to life, when I have given to the trees veins according to their kinds, when I have placed the child in the mother, when I have created the clouds which take up the water of the earth and send it down again in rain where I will, when I have created each and all of these things, would it be harder for me to bring about the resurrection? Remember, all this has been once and I have created it and can I not re-create what has already been lost?”

The simile of the seed of corn which is laid in the lap of the mother earth and afterwards shoots out into countless blades is often instanced as a proof of the resurrection, “When the seed of the wheat buried naked in the earth springs up in the manifold clothings of the blades, how much more will the virtuous rise again, who have been interred in their vestments?” Three keys lie in the hands of God and are entrusted to no delegate. These are: (1) the key of the rain, (2) that of birth, and (3) that of the resurrection. Signs of Resurrection: The approach of the day of resurrection will be known from certain signs which precede it. They are: (1) The rising of the sun in the west, (2) The appearance of Dajal, a monster of most curious appearance who will preach the truth of Islam in Arabic language, (3) The blast of the trumpet called Sur, which will be sounded three times.

All these are more or less Jewish ideas. After the resurrection, and before the Judgement, the resuscitated souls will have to wait for a long time under the burning heat of the Sun, which will descend to within a few yards of their heads.

The Day Of Judgement

The departed soul will wait for some time. Then God will appear to judge them. Mohammed will take the office of intercessor. Then everyone will be examined regarding all his actions in his life. All the limbs and parts of the body will be made to confess the sins committed by each. Each person will be given a book in which all his actions are recorded. This corresponds to the books of the Hindus in which Chitragupta, the Superintendent of Lord Yama, records all the actions of human beings.

Gabriel will hold a balance and the books will be weighed in the balance. Those, whose virtuous deeds are heavier than the evil ones, will be sent to heaven. Those, whose wicked deeds are heavier than their good actions, will be sent to hell.

This belief of the Mohammedans has been taken from the Jews. The old Jewish writers have mentioned of the books to be produced at the last day, which contain a record of men’s deeds and the balance wherein they shall be weighed.

The Jews borrowed this idea from the Zoroastrians. The Zoroastrians hold that two angels named Mehr and Sarush will stand on the bridge on the day of Judgement to examine every person as he passes. Mehr represents divine mercy; He will hold a balance in his hand to weigh the actions of men. God will pronounce the sentence in accordance with the report of Mehr. If the good actions preponderate, if they turn the scale even by the weight of a hair, they will be sent to heaven. But those whose good deeds will be found light, will be thrown from the bridge into hell by the other angel, Sarush, who represents Justice of God.

There is a bridge called Al Sirat by Mohammed, which is on the road to heaven. This bridge is thrown over the abyss of hell. This bridge is finer than hair and sharper than the edge of a sword. Those Mohammedans, who have done good deeds, will easily cross this bridge. Mohammed will lead them. The evil-doers will miss their footing and fall down headlong into the hell, which is gaping beneath them.

The Jews speak of the bridge of hell which is not broader than a thread. The Hindus speak of Vaitarani. The Zoroastrians teach that all men will have to pass over the bridge called Pul Chinavat on the last day.

Chapter Four

Soul After Death

Soul After Death

(ACCORDING TO ZOROASTRIANISM)

After death the soul goes to the intermediate world (Hamistaken) which corresponds to Purgatory of Christianity. The soul of the righteous meets a beautiful maiden, the embodiment of his pure thoughts, pure words and pure actions. He crosses safely the bridge of the Judge (Chinavat bridge) which is the seat of judgement and reaches heaven. The bridge offers an easy passage for the righteous. The soul passes to ‘Amesh-spentas’ the golden seat of Ahuramazda.

The soul of the wicked meets a hideous hag, the embodiment of his evil thoughts, evil words and evil actions. He fails to cross the bridge and falls into fire or Hell. The bridge narrows to the size of the edge of a sword for the wicked.

The soul of the dead hovers round the last resting place in the house, for three days. It takes its seat near the head and chants the Ushtavaiti Gatha “Happy is he to whom Ahuramazda shall give salvation.” Various ceremonies are performed for four days at the spot. The soul has to appear at the Chinavat bridge on the morning of the fourth day. In the case of the righteous there is a fragrant wind as it approaches the place and there appears a beautiful young maiden. The soul is quite astonished. It asks: “O beautiful maiden! who art thou?” She replies: “I am the conscience of your own Self. I am an embodiment of your own pure thoughts, pure words and pure actions.”

In the case of the unrighteous soul there is a foul-smelling wind when it approaches the bridge and there appears an ugly old hag. The soul asks: “Who art thou, O old lady?” She replies: “I am conscience of your own self. I am an embodiment of your own evil thoughts, evil words and evil actions.”

What Does The Gita Say On Life After Death

The Blessed Lord said: “Many births have been left behind by Me and by thee, O Arjuna, I know them all, but thou knowest not thine, O Parantapa.

“This eternal individual Jiva, the world of Jivas, is a ray of Myself and at the time of leaving the body he draws round himself the various senses, that is, the sense of hearing, sense of sight, sense of touch, sense of smell and sense of taste, with the mind as sixth sense, all these having their abode in Prakriti i.e., the world of matter, as distinguished from the Purusha, who is the Paramatman. When He acquires a body, and when He departs from the same, the Isvara takes these and goes out, even as the wind is laden with fragrance gathered from flowers and other sources. Verily, the perverted and the deluded do not perceive Him, who thus leaves the body, or who resided and enjoyed in the body in conjunction with the senses; but the Sages, endowed with the eye of wisdom, do perceive Him.

“There are two classes of beings in the world, the perishable and the imperishable. The perishable comprises the whole of Creation, together with the Universe of changing forms, whereas the imperishable is the eternal and the immutable. Different even from these two is yet the highest spirit known as the Paramatman or the Supreme Self, the immutable, who penetrates and nourishes the three worlds. Insofar as I transcend the perishable and the imperishable and because I am superior to them, I am realised as the Purushottama or the highest divinity in the world of Seers and Scriptures.

“That time wherein going forth Yogis return not, and also that wherein going forth they return, that time shall I declare to thee, O Prince of the Bharatas.

“Fire, light, day-time, the bright fortnight, the six months of the northern path, then going forth, the men who know the Eternal go to the Eternal.

“Smoke, night-time, the dark fortnight, also the six months of the southern path—then the Yogi obtaining the moonlight, returneth.

“Light and darkness, these are thought to be the world’s everlasting paths; by the one he goeth who returneth not, by the other he who returneth again.”

Death And After

(ACCORDING TO THE YOGAVASISHTHA)

Lila said: “Tell me in short, Goddess Sarasvati, something more with regard to death, as to whether it is happy or painful to die and what becomes of people after they are dead and gone from here.”

The Goddess replied: “Dying men are of three sorts and have different results upon their death. They are, those who are ignorant, and such as are versed in Yoga, and those that are abstemious and religious.

“Those practising the Dharana Yoga may go wherever they like, after leaving their bodies, and so the reasonable Yogi is at liberty to roam everywhere. (It consists in mental meditation and bodily patience and endurance.)

“He who has not practised the Dharana Yoga nor applied himself to acquisition of knowledge, nor has certain reservoir of virtues for the future, is called the ignorant lot and meets with the pains and penalties of death.

“He, whose mind is uncontrolled and full of desires and worldly cares and anxieties, becomes as distressed as a lotus torn from its stalk; in fact, it is the subjugation of inordinate passions and destruction of inordinate desires and anxieties, which ensure our true felicity.

“The mind that is not guided by the edicts of the Sastras, nor purified by holiness, but given up to the society of the wicked, is subjected to the burning sensation of fire within himself at the moment of death.

“At the moment when the last gurgling of throat chokes the breath, the eyesight is dimmed and the countenance fades away, then the Jivatman also becomes hazy in its intellect.

“A deep darkness pervades the dimming sight and then starts to twinkle before it in day-light. The sky appears to be obscured by clouds, and presents a gloomy aspect.

“An acute pain traverses the whole frame and a fata morgana dances before the vision; the earth is turned to air and the mid-air seems to be the habitation of the dying person.

“The firmament revolves before him, and the tide of the sea seems to bear him away. He is now lifted up in the air, and now hurled down as in a state of dream.

“Now he thinks as if he is falling in a dark pit and then as lying in the valley of a hill; he wants to tell aloud his sufferings, but his speech fails him.

“He now finds himself as falling down from the sky and now is whirled in the air or wind. He is now riding swiftly as in a car, and now finds himself melting as snow.

“He desires to acquaint his friends of the torments of life and this world; but he is carried away from them as rapidly as by an aeroplane.

“He whirls about as by a rotary machine or turning wheel and is dragged along like a beast by its halter. He moves about as in an eddy and is carried around as the machine of some engine.

“He is borne in the air as a straw, and is carried about as a cloud by the winds. He soars high like a vapour, and then falls down like a heavy watery cloud pouring out in the sea.

“He passes through the endless space and revolves there, to find as it were, a place free from changes to which the earth and the ocean are subject, (i.e., a place of peace and rest).

“Thus the rising and falling spirit roves interruptedly, and the soul breathing hard sets the whole body in sore pain and agony.

“By degrees, the object of his senses becomes as faint as his failing organs, as the landscape fades to view at the setting of the sun.

“He loses the memory of the past and present, is at a loss to know the quarters, after the evening twilight has passed away.

“In his fits of fainting, his mind loses its powers of thinking; and he is lost in a state of nescience at the loss of all his thought and sensibility.

“In the state of faintness, the vital breath ceases to circulate through the body; and at the utter stoppage of its circulation, there ensues a collapse much like swooning.

“When this state of apoplexy joined with delirium has reached its climax, the body becomes as stiff as stone by the law of inertia, ordained for living beings from the beginning.”

Schopenhauer’s Views On The ‘After-Death State’

Student—Tell me now, in one word, what shall I be after my death? And mind you, be clear and precise.

Philosopher—All and nothing.

Student—I thought so. I gave you a problem and you solve it by a contradiction. That’s a very stale trick.

Philosopher—Yes, but you raise transcendental questions, and you expect me to answer them in language that is only made of immanent knowledge. It’s no wonder that a contradiction ensues.

Student—What do you mean by transcendental questions and immanent knowledge? I’ve heard these expressions before, of course; they are not new to me. The professor was fond of using them, but only as predicates of the Deity, and he never talked of anything else, which was all quite right and proper. He argued thus: If the Deity was in the world itself, he is immanent; if he was somewhere outside it he was transcendent; nothing could be clearer and more obvious. You knew where you were. But this Kantian rigmarole won’t do any more: it is antiquated and no longer applicable to modern ideas. Why, we’ve had a whole row of eminent men in the Metropolis of German learning.

Philosopher—(aside) German humbug, he means.

Student—The mighty Schleiermacher for instance, and that gigantic intellect, Hegel; and at this time of day we’ve abandoned that nonsense. I should rather say we are so far beyond it we can’t put up with it any more. What’s the use of it then? What does it all mean?

Philosopher—Transcendental knowledge is knowledge which passes beyond the bounds of possible experience, and strives to determine the nature of things as they are in themselves. Immanent knowledge on the other hand is knowledge which confines itself entirely within those bounds, so that it cannot apply to anything but actual phenomena. As far as you are an individual, death will be the end of you. But your individuality is not your true and inmost being; it is only the outward manifestation of it. It is not the thing in itself, but only the phenomenon presented in the form of time, and therefore with a beginning and an end. But your real being knows neither time nor beginning nor end nor yet the limits of any given individual. It is everywhere present in every individual and no individual can exist apart from it. So when death comes, on the one hand you are annihilated as an individual; on the other, you are and remain everything. That is what I meant when I said that after your death you would be all and nothing. It is difficult to find a more precise answer to your question and at the same time be brief. The answer is contradictory, I admit; but it is so simple because your life is in time, and the immortal part of you in Eternity. You may put the matter thus: Your immortal part is something that does not last in time and yet is indestructible; but there you have another contradiction. You see that by trying to bring the transcendental within the limits of immanent knowledge. It is in some sort doing violence to the latter by misusing it for ends it was never meant to serve.

Student—Look here, I shalln’t give two pence for your immortality unless I’m to remain an individual.

Philosopher—Well, perhaps I may be able to satisfy you on this point. Suppose I guarantee you that after death you shall remain an individual but only on condition that you first spend three months of complete unconsciousness.

Student—I shall have no objection to that.

Philosopher—But, remember, if people are completely unconscious, they take no account of time. So, when you are dead, it’s all the same to you whether three months pass in the world of unconsciousness, or ten thousand years. In one case as in the other, it is simply a matter of believing what is told you, when awake. So far then you can afford to be indifferent whether it is three months or ten thousand years that pass before you recover your individuality.

Student—Yes; if it comes to that, I suppose you are right.

Philosopher—And if by chance, after those ten thousand years gone by, no one ever thinks of awakening you, I fancy it would be a great misfortune. You would have become quite accustomed to non-existence after so long a spell of it—following upon such a very few years of life. At any rate you may be sure you would be perfectly ignorant of the whole thing. Further, if you knew that the mysterious power which keeps you in your present state of life had never once ceased in those ten thousand years to bring forth other phenomena like yourself, and to endow them with life, it would fully console you.

Student—Indeed! So you think that you’re quietly going to do me out of my individuality with all this fine talk. But I’m open to your tricks. I tell you I won’t exist unless I can have my individuality, I’m not going to put off with ‘mysterious powers’, and what you call ‘phenomena’ I can’t do without my individuality, and I won’t give up.

Philosopher—You mean, I suppose, that your individuality is such a delightful thing—so splendid, so perfect, and beyond comparison—that you can’t imagine anything better. Aren’t you ready to exchange your present state for one which if we can judge by what is told us, may possibly be superior and more endurable.

Student—Don’t you see that my individuality, be it what it may, is my very self? To me it is the most important thing in the world.

“For God is God and I am I”.

I want to exist, I, I. That’s the main thing. I don’t care about existence which has to be proved to be mine before I can believe it.

Philosopher—Think what you’re doing. When you say, I, I, I want to exist, is it not you alone that say this? Everything says it, absolutely everything that has the faintest trace of consciousness. It follows then, that this desire of yours is just the part of you that is not individual—the part that is common to all things without distinction. It is the cry not of the individual, but of existence itself; it is the intrinsic element in everything that exists, nay, it is the cause of anything existing at all. This desire craves for and so is satisfied with nothing less than existence in general—not any definite individual existence. No! that is not its aim. It seems to be so only because this desire will attain consciousness only in the individual, and therefore looks as though it were concerned with nothing but the individual. There lies the illusion, an illusion it is true, in which the individual is held fast, but if he reflects, he can break the fetters and set himself free. It is only indirectly, I say, that the individual has this violent craving for existence. It is the will to live which is the real and direct aspirant—alike and identical in all things. Since then, existence is the free work, nay, the mere reflection of the will; where existence is, there too must be a will; and for the moment, the will finds its satisfaction in existence itself, so far, I mean, as that which never rests, but presses forward eternally, can ever find any satisfaction at all. The will is careless of the individual, the individual is not its business; although I have said, this seems to be the case, because the individual has no direct consciousness of will except in himself. The effect of this is to make the individual careful to maintain his own existence; and if this were not so, there would be no surety of preservation of species. From all this it is clear that individuality is not a form of perfection, but rather of limitation; and so to be freed from it is not loss but gain. Trouble yourself no more about the matter. Once thoroughly recognise what you are, what your existence really is, namely, the universal Will-to-live, and the whole question will seem to you childish and most ridiculous.

Student—You are childish yourself and most ridiculous, like all philosophers, and as a man of my age lets himself in for a quarter of an hour’s talk with such fools, it is only because it amuses me and passes the time. I’ve more important business to attend to, so Good-bye!

Last Thought Forms

The last thought of a man governs his future destiny. The last thought of a man determines his future birth. Lord Krishna says in the Bhagavad-Gita, “Whosoever at the end abandoneth the body, thinking upon any being, to that being only he goeth, O Kaunteya, ever to that conformed in nature” (Chap. VIII, 6).

Ajamila lost his pious conduct, and led a detestable living. He fell into evil depth of sinful habits and resorted to theft and robbery. He became a slave of a public woman. He became the father of ten children, the last of whom was called Narayana.

When he was about to die, he was absorbed in the thoughts of his last son. Three fearful messengers of death advanced towards Ajamila. Ajamila cried aloud in great distress the last son’s name ‘Narayana’.

On a mere mention of the name of ‘Narayana’, the attendants of Lord Hari came speedily along and obstructed the messengers of death. They took him to Vaikuntha or the world of Vishnu.

The soul of Sisupala entered the Supreme Lord with an effulgent spark of ineffable glory and magnificence. This vile Sisupala spent his lifetime in reviling Lord Krishna and then he entered the Lord.

The worm on the wall when stung by the wasp changes into the form of the latter. Similarly the man who focuses his hate on Lord Krishna gets rid of his sins and reaches that Lord by regular devotion, as the Gopis did by Kama (passion), Kamsa by fear, Sisupala by hatred and Narada by love.

Lord Krishna says in the Gita: “Whoever constantly thinks of Me intensely and with one-pointed mind, to such steadfast Yogis, I am easily attainable, and having thus reached Me and merged in Me, they are not born again in the fleeting world of woe and misery. O Arjuna! While all the worlds, created by Brahma, are limited by time and have their moment of dissolution, on reaching Me, there is no rebirth, therefore at all times, meditate on Me, the Supreme Vasudeva, and with mind and intellect fixed on Me. Doubtless you will attain Me.” (Chapter VIII—14, 15, 16.)

This constant practice of fixing the mind on the Lord, although a man is engaged in worldly pursuits, will enable him to intuitively and automatically think of the Lord, even at the time of his departure. The Lord says: “With the mind thus engaged in the Yoga of constant practice, not deflected by any other obstacles, one attains the Supreme Purusha of resplendent glory”. The Lord further says, “At the time of death, he who thinks of My real Being as the Supreme Lord Sri Krishna, or Narayana, leaves the body and verily reaches my Being. Doubt this not! In whatever form a man thinks of Me at the time of death, that form he attains, that form again being the result of nourishing that thought in a particular groove and by constant meditation of the same.”

The Lord further says: “He who further establishes his mind on Me, even at the time of forthgoing and who is in that Divine state of renouncing everything and of dwelling in Brahman or Brahmic state, is free from delusion.”

He who has a strong habit of using snuff in his life imitates the act of snuffing with his fingers when he is in an unconscious state just before his death. So strong is the habit of snuffing in this man.

The last thought of a licentious man will be the thought of his woman. The last thought of an inveterate drunkard will be that of his peg of liquor. The last thought of a greedy moneylender will be that of his money. The last thought of a fighting soldier will be that of shooting his enemy. The last thought of a mother who is intensely attached to her only son will be that of her son only.

Raja Bharata nursed a deer out of mercy and became attached to it. His last thought was the thought of that deer. Hence he had to take the birth of a deer, but he had memory of his last birth as he was an advanced soul.

The last thought will be the thought of God only for that man who had disciplined his mind all throughout his life and who has tried to fix the mind on the Lord through constant practice. It cannot come by a stray practice in a day or two, in a week or a month. It is a lifelong endeavour and struggle.

Personality And Individuality

There is a distinction between personality and individuality. Many have no clear understanding of these two terms. They get these mixed up and are confused. Some people think that personality is individuality and individuality is personality. That which distinguishes a person from a thing or one person from another is personality. Personality in common parlance refers to the body. When a man is tall, has good complexion and beautiful features, when his face has a fine cut, we say that Mr.