The Way To Yama Loka
Two fierce messengers of Death stand before the lowest and the worst sinner, with frightful looks. The sinner is bound by the noose thrown by the messengers. Stricken by terror he passes urine. He is endowed with a special thick body called 'Yatana Sarira' to undergo the sufferings on the path. The messengers bind him with chords and forcibly drag him along distant routes to the city of Samyamani.
There is no shade of trees on the way. There is neither food nor water. Twelve suns blaze. The sinful soul goes along, pierced sometimes by cold winds, in one place torn by thorns, in another stung by very venomous serpents and scorpions. He is burnt by fire in another place.
With a broken heart, and the threats of a cruel guide, shivering with fear, bitten by merciless hounds, conscious of his past sins, tortured by hunger and thirst, burnt by the fierce sun, marching through red hot sand and severely beaten on the back though half falling down in a swoon, he is made to rise again and carried to the abode of Lord of Death. He is condemned to prolonged sufferings and passing through gradations of grossest animal lives, in the process of evolution like pigs and dogs, he attains gradually a human body after a process of purification of such sufferings.
In one place he falls into a hidden well, in another from a lofty mountain, in another he treads on razor-edges and spear-points. In one place he stumbles in the awful blackness and falls into water, in another in mud abounding in leeches, in another in hot slime. In another place is a plane of hot sand made of smelted copper, in another a mound of embers. In some places are showers of charcoal, showers of stones and thunderbolts, showers of blood, showers of weapons, showers of boiling water.
In the midst of the way flows the terribly horrible Vaitarani river with pus, blood. It is difficult to cross this river.
The sinner is beaten with hammers by the terrible messengers of Yama. He is forcibly dragged by the nooses. He eats the monthly rice-balls given by his son. If the son makes a gift of a cow the departed soul gets a boat to cross the Vaitarani river.
He reaches the abode of Yama at the end of a year. Lord Yama asks Chitragupta about the sins. Chitragupta enquires of the Sravanas who are the sons of Brahma, who know all about the actions of the human beings. The Sravanis, wives of the Sravanas, know accurately all that is done by women. Earth, water, fire, air, ether (sky), the heart, Yama, day and night, the two twilights, justice, the sun and the moon know the actions of man.
Lord Yama, the king of justice, gives fitting punishment to the sinners. Then the cruel messengers take them to hell and torture them. Again and again the messengers beat the sinners with spears, maces and pestles.
The virtuous are wafted in heavenly cars to the gardens of Paradise which they gain by their virtuous acts in life. But the highly sinful soul meets with icebergs and caverns strewn with thorns and pointed steel pikes, and bushes and shrubs on its way, as the punishment for its sins.
Those of the mediocre class, have a clear and fine passage, with soft grassy pathways strewn with cooling arbours and supplied with spring waters on both their sides.
On its arrival there, the soul reflects within itself thus: "Here am I and yonder is Yama, the Lord of death. That other is the judge of our actions, Chitragupta, and this, his judgment given on my behalf."
Here in Yama's court, the judgment is pronounced for the Jiva, so that it might reap the reward of its acts, whereby it ascends either to the blissful heaven above or descends to the painful hell below.
After having enjoyed the pleasures of Svarga or suffered the pains of hell, it is doomed to return to this earth again to undergo the result of its acts in repeated births. This is the significance of the periodical ceremonies done for the deceased, for the first one year after a man's death.
The City Of Justice
Lord Yama is the King of justice. His city is built of diamonds and jewels. It is effulgent and impregnable. It is full of palaces and mansions. It has four gateways. It is surrounded by high ramparts. It measures a thousand Yojanas. Chitragupta, the recorder of fate of all human beings, also dwells in this city of Justice. He records the good and evil of men. This marvellous city was created by the architect of the universe (Visvakarma) by the power of his Yoga. There is a divine assembly place. All those assembled are knowers of the Scriptures: All are devoted to righteousness. The Royal Sages also are there. The sinners who go by the southern path do not behold it. Those who go into the mansion of righteousness by the three gateways, eastern and others, are men of virtuous actions.
There is an eastern way covered with the stalks of Parijata trees and paved with jewels. The holy Brahmins, Sages, the Royal Sages, the devotees of Lord Siva, those who built rest-houses, who give shelter to the ascetics during the rainy season, those who are free from anger and greed, those who delight in truth and righteousness, those who delight in the service of their teachers, those who make gifts of land, houses and cows, those who tell and listen to the sacred Scriptures, are travellers on this path. They go to the assembly of Righteousness.
The second, the northern way is paved with yellow sandalwood. There is a pleasant tank full of the essence of nectar. Those who are learned in the Vedas, who honour guests, who are worshippers of Durga and the Sun, those who die for the sake of Brahmins, in the service of the master, those who die in the protection of cattle, those who delight in making great gifts, enter the northern gate and reach the assembly of Righteousness.
The third, the western way, is beautiful with jewelled mansions. Those who are devoted to Lord Vishnu and Lakshmi, those who repeat the Gayatri Mantra, those who maintain household fires, those who repeat the Vedas, those who are endowed with dispassion, those who perform the five sacrifices, those who perform Sraaddha for the forefathers, those who perform the Sandhya at the proper time, those who observe the vow of celibacy, those who turn away from injury to others, those who are faithful to their wives, those who are intent on the welfare of all beings, ascend the best of chariots, drink the nectar and enter the assembly of Righteousness by entering the western gate.
Lord Yama welcomes them and honours them with sandal paste and other things. They live there for some ages and enjoy superhuman happiness. Then they take a holy human birth when their merits of good actions have been exhausted.
Yama Sabha
The assembly-hall of Yama, the son of Vivasvan, was built by Visvakarma. That effulgent Sabha covers an area of one hundred Yojanas. It has the splendour of the Sun; it yields everything that one may desire to have from it. It is neither very cold nor very hot. It delights the heart.
There is no grief, and no decrepitude, no hunger, no thirst; nor there is anything disagreeable, nor there is any kind of wretchedness or distress. There can be no fatigue or any kind of evil-feelings in that Sabha. Every object of desire, celestial or human, is to be found in that hall; all kinds of enjoyable articles, as also sweet, juicy, agreeable and delicious things that are lickable, suckable or drinkable are all there in profusion. The garlands that are there are of the most delicate fragrance and the trees that stand (around it) yield whatever fruits are desired.
There are both cold and hot waters–they are all sweet and agreeable. There sit holy royal sages and stainless Brahmana Rishis. They all cheerfully wait upon Yama–the royal sage Trasadasyu, Kritavirja, Srutasrava, Dhruva, etc.–one hundred kinds of the Martya race, one hundred of Nepa, and one hundred of the Huya race, one hundred kings of the name of Dhritarashtra, eighty of the name of Janamejaya, one hundred of the name of Brahmadatta, one hundred of the name of Iri and Ari, two hundred Bhishmas, one hundred Bhimas, one hundred Prativindas, one hundred Nagas and one hundred Hayas.
These holy royal sages, all of great achievements and great knowledge of the Sastras, wait upon Yama in that assembly-hall. The performers of sacrifices, the Sandhyas, Yogins, the living Pitris, the wheel of Time, the illustrious conveyor of sacrificial Ghee (Agni), all sinful men and those that died during winter solstice, those officers of Yama who have been appointed to count the allotted days of everybody and everything, Kasa and Kusa trees and all plants in their spiritual form wait upon Yama. These and many others are the members of the assembly-hall of Yama. They are so numerous to be mentioned here. The Sabha is capable of going everywhere at will; it is wide of extent; it is beautiful. Visvakarma has built it after long continued asceticism. It is resplendent with its own effulgence. It is visited by the ascetics of severe penances, of excellent vows, of truthful speech, of pure and peaceful mind, and of heart sanctified by holy deeds, all of shining bodies and all attired in spotless robes, all adorned in bracelets and garlands, and with their own holy acts and with the marks of their orders.
Many illustrious Gandharvas and many Apsaras fill all parts of it with both instrumental and vocal music, and with sounds of dance and laughter. Sacred perfumes and sweet sounds and the celestial garlands are all there in crowds. Hundreds of thousands of virtuous men of celestial beauty and great wisdom always wait upon and worship the illustrious lord of all created beings.
Indra Loka
The celestial Sabha of Sakra (Indra) is full of lustre and it was obtained by him as the fruit of his actions. It was made by Indra himself as effulgent as the Sun. Its breadth is one hundred Yojanas; its length is one hundred and fifty Yojanas; it is five Yojanas in height. It can go anywhere at will.
It dispels decrepitude, grief, fatigue and fear; it is beneficial and auspicious; it is furnished with rooms and seats; it is charming and adorned with celestial trees. In that Sabha sits on an excellent seat, the lord of the celestials with his wife Sachi, who is the embodiment of beauty and wealth. With an indescribable form, with a crown on his head, with white bracelets on the upper arms, attired in pure white robes, and adorned with many coloured garlands, he sits there with Beauty, Fame and Glory by his side.
There daily wait upon that illustrious deity of one thousand sacrifices (Indra), all the Marutas–that lead the life of householders, the Siddhas, the celestial Rishis, the Sadhyas, the celestials, and the bright complexioned Marutas adorned with golden garlands. These with their followers all possessing celestial forms and adorned with ornaments always wait upon and worship the illustrious chastiser of foes, the lord of the celestials.
There wait upon Indra all the celestial Rishis of pure soul, all as effulgent as the fire, and all whose sins are completely washed off, all that are energetic, without grief of any kind, and without any fear (or anxiety)–all performers of Soma-sacrifice, Parasara, Parvata, Savarni, Durvasa, Yajnavalkya, Uddalaka, etc. Some of them are born of women, some not born of women–some living on air, some on fire. These Rishis worship the wielder of thunder (Indra), the lord of all the worlds. Sahadeva, Sunita, Samika, Hiranmaya, Garga, etc., and the celestial waters and plants, faith, intelligence and the goddess of learning, Dharma, Artha and Kama, also lightning, clouds charged with rains, the winds, all the loud-sounding forces of heaven, the eastern point, the twenty-seven fires conveying the sacrificial Ghee, Agni, Soma, the fire of Indra, Mitra, Savitri and Aryama, Bhaga, Sukra, the planets, the stars, the Mantras which are uttered in sacrifices, all these are present there.
Many charming Apsaras and Gandharvas gratify there the lord of the celestials with their various kinds of dances and vocal and instrumental music and with the exhibition of many skilful feats. The Brahmana Rishis, all the royal and celestial sages adorned with garlands and ornaments, often come to and go from that celestial assembly-hall, riding on various kinds of celestial cars.
Brihaspati and Sukra are always present there on all occasions. These and many other illustrious Rishis of rigid vows, Bhrigu and the seven Rishis who are equal to Brahma himself, use always to come to and go from that assembly-hall, riding on cars as beautiful as the car of Soma. This Sabha is named Pushkaramalini.
Varuna Loka
The celestial Sabha of Varuna is matchless. Its dimension is exactly like that of Yama. It is adorned with white walls and arches. It is built by Visvakarma under the waters; it is surrounded on all sides by many celestial trees made of gems and jewels and producing excellent fruits and flowers. Many plants with blue, yellow, black, white and red blossoms have formed themselves into excellent bowers. Hundreds and thousands of beautiful and variegated birds of various species always pour forth their melodies within them.
That Sabha is very delightful; it is neither cold nor hot. It is ruled by Varuna, and it consists of many rooms furnished with many charming seats. Here sits Varuna with his queen (Varuni) adorned with celestial ornaments and jewels. Adorned with celestial garlands, perfumed with celestial scents and besmeared with paste of celestial fragrance, the Adityas wait upon the lord of waters, Varuna.
Vasuki, Takshaka, Janamejaya, etc., all having auspicious marks and Mandalas and broad hoods, wait upon Varuna, without any anxiety. The son of Virochana, Vail, Sangrodha, those Danavas called Kalakpanja, Suhanu, Pithara, Dasagriva, all adorned with earrings, floral garlands and crowns and attired with celestial robes, all blessed with boons and possessed of great bravery and immortality, all well-conducted and of excellent vows, wait upon Varuna, the wielder of the noose (as his weapon). There wait upon him the four oceans, the rivers Bhagirathi, the Kalindi, the Vidisa, the Venva, the rapid Narmada, the Chandrabhaga, the Sarasvati, the Iravati, the Sindhu, the Godavari, the Krishna, the Kaveri, the great Sone, the Sarayu, the red Mahanadi, the Gomati, etc., all other rivers, sacred Tirthas, lakes, wells, springs, tanks, large and small, all in their personified forms, the points of heavens, the earth, all the mountains, every species of aquatic animals, wait upon the illustrious Varuna. The Gandharvas and Apsaras, experts in vocal and instrumental music, wait upon Varuna, singing his eulogistic songs. All the charming mountains, that are rich in jewels, are present there engaged in sweet conversation. Varuna's minister, named Sunava, surrounded by his sons and grandsons, wait upon him along with the Pushkara Tirtha, called 'Go'. All these in their personified forms worship Varuna.
Kubera Loka
The greatly effulgent assembly-hall of Vaisravana (Kubera) is one hundred Yojanas in length and seventy Yojanas in breadth. It was built by Kubera himself by his ascetic powers. It is like the peak of Kailasa (mountain) and it outshines the brilliancy of the moon herself. Being supported by the Guhyakas, it looks as if it is attached to the firmament. Being adorned with celestial-made large palaces of gold, it displays great beauty.
It is extremely delightful and rendered fragrant with celestial perfumes. It is ornamented with many great jewels. Resembling the peaks of a mass of white clouds it seems to float in the sky. It is painted with colours of celestial gold, and therefore it appears as if it is adorned with streaks of lightning. Here sits on an excellent seat, which is as bright as the sun and which is covered with celestial carpets and furnished with beautiful footstools, the handsome king Vaisravana attired in excellent robes and adorned with costly ornaments and brilliant earrings, and surrounded by his one thousand wives.
Salubrious and cool breeze blowing through the generous forests of Mandaras and carrying the fragrance of the field of jasmine and also of the lotuses on the breast of the Alaka (the celestial river) and of the gardens of Nandana (the celestial wood) wait upon Kubera.
There sing the celestials with the Gandharvas surrounded by various tribes of Apsaras in notes of celestial sweetness. Misrakesi, Rambha, Urvasi, Lata, and a thousand other Apsaras and Gandharvas, all great experts in music and dance wait upon the lord of wealth. That assembly-hall filled with the notes of instrumental and vocal music and with the sounds of various Gandharvas and Apsaras is extremely charming and magnificent.
The Gandharvas named Kinnaras and others, Hamsachura, Vrikshavaspa and many other Yakshas by hundreds and thousands always wait upon Kubera. The illustrious Lakshmi and also Nala Kubera always remain there (in that Sabha). Many others often go there. Many Brahmana Rishis and celestial Rishis always go there; many Rakshasas and Gandharvas wait there. There wait upon his friend, the lord of wealth, being ever cheerful and knowing no fatigue, the illustrious (deity), the husband of Uma, the Lord of all creatures, the three-eyed God, accompanied by His wife and surrounded by innumerable spirits, some of dwarfish stature, some of fearful face, some with blood-red eyes–some feeding upon fat and flesh, and all armed with various weapons and possessed of the speed of wind.
With cheerful heart hundreds of Gandharva chiefs attired in their respective robes worship Kubera. The chief of the Vidyadharas, Chakradhamana with his followers wait upon Kubera. Many Kinnaras, innumerable kings with Bhagadatta at their head, and the chief of Kimpurushas, Druma, the chief of the Rakshasas, Mahendra, all wait upon Kubera.
The virtuous Vivishana waits upon his elder brother Kubera. The mountains (Himalayas), Paripatra, Vindhya, Kailasa, Sunava, and many others in their personified forms with Meru at their head wait upon Kubera.
The illustrious Nandisvara Mahakala, many spirits with arrowy ears and sharp pointed mouths and the deep-roaring white bull of Siva, many other Rakshasas and Pisachas wait upon Kubera. The son of Kubera surrounded by his attendants, always with his permission, formerly used to worship by bowing his head to Siva, the Creator of the three worlds. One day the high-souled Bhava (Siva) made friendship with Kubera, and from that day He is always present in the assembly-hall of Kubera. Those princes of all wealth, Sankha and Padma (in their personified forms) accompanied by gems, wait upon the lord of wealth.
The assembly-hall of Kubera is capable of moving in the firmament.
Goloka
Kine form the support of all creatures. Kine are the refuge of all creatures. Kine are the embodiments of virtue. Kine are sacred and kine are purifiers of all. They have excellent forms and qualities.
Kine form high and excellent energy. The gift of kine is highly spoken of. Those good men, who, shorn of pride, make gift of kine, are considered as doers of righteous deeds and as givers of all articles. Such men acquire the highly sacred region of kine.
The trees there yield sweet fruits. Indeed, those trees are always bedecked with excellent flowers and fruits. Those flowers have celestial fragrance.
The entire soil of that region is formed of gems. The sands there are all gold. The climate there possesses the excellences of every season. There is no mire, no dust. It is indeed highly sacred.
The rivers there shine resplendent with the red lotuses blossoming upon their bosoms, and the jewels, gems and gold that are on their banks which display the effulgence of the morning Sun.
There are many lakes also on whose breasts are many lotuses, mixed here and there with Nymphaeu stellata, and having their petals made of costly gems and their filaments gold-hued.
They are also bedecked with flowering forests of the Nerium odorum with thousands of beautiful creepers twining around them, as also with forests of Santanakas bearing flowers.
There are rivers whose banks are variegated with many bright pearls and shining gems and gold.
Parts of those regions are covered with excellent trees that are decked with jewels and gems of every sort. Some of them are made of gold and some of them are effulgent like fire.
There stand many mountains made of gold, and many hills made of jewels and gems. These shine in beauty on account of their tall summits made of all sorts of gems.
The trees that bedeck those regions always put forth flowers and fruits, and are always covered with dense foliage. The flowers always yield a celestial fragrance and the fruits greatly sweet.
The righteous persons always sport there happily, freed from grief and anger; they spend their time there, crowned with the fruition of every desire.
Pious and illustrious persons sport there happily, moving from place to place in delightful and highly beautiful cars.
Bevies and celestial nymphs always amuse there with music and dance. Indeed a person goes to such regions as the fruit of his making gifts of kine.
Those regions which are owned by Pushan, and the Marutas of great power, are acquired by givers of kine. In riches the royal Varuna is considered as pre-eminent. The giver of kine acquires riches like that of Varuna himself.
He who serves kine with respect and who follows them with humility, succeeds in getting many invaluable boons from kine which become pleased with him.
One should never, even in his heart, injure kine. One should, indeed, always confer happiness on them. One should always respect kine and adore them by bending low his head.
Vaikuntha Loka
In Vaikuntha all persons dwell having the form of Vishnu and propitiate Him by means of Dharma which is not prompted by the desire of any fruit.
There dwells the glorious First Person who is beyond the range of words (who is to be known only by the Vedanta), who having associated Himself with the Sattva unmixed with Rajas, showers blessings on us, His devotees whom He would make happy.
There stands a garden called 'The Highest Happiness' filled with trees that yield all that is desired and it shines like the embodiment of the final beatitude.
In that Vaikuntha Loka the Muktas that move about in Vimanas along with their consorts are indifferent to the perfumed breeze, though their mind is agitated by the fragrance of the Madhavi flowers (creepers) dripping with honey in the middle of water, and they always sing the Lord's deeds which cleanse the world of all sin.
In Vaikuntha, while the kingly bee hums as if singing the story of Hari, there comes for a moment a lull in the tumult of pigeons, cuckoos, cranes, the ruddy geese, Chatakas, swans, parrots, Tittiris and peacocks.
There the Mandara, the Kunda, the Kurava, the Utpala, the Champaka, the Arna, the Punnaga, the Naga, the Bakula, the Ambuja, and the Parijata, all these flowers endowed with fragrance as they are, regard very highly the Tapas of Tulasi when her fragrance is appreciated and valued by Hari who wears the garland of Tulasi as His ornament.
The Vaikuntha Loka is thronged with Vimanas of Vaidurya (cat's eyes), emerald and gold, which are visible only to those that bow at His feet; and there women of stout hips and smiling faces do not, by their maddening smiles and other arts, excite the passion of those Muktas who have given their hearts to Krishna.
There, in the abode of Hari, the faultless Goddess Lakshmi, in a beautiful form, with her arms freely suspended, with lotus-like feet resounding with anklets, appears by her image reflected on the crystal walls laced with gold, as if engaged in dusting the house–Lakshmi whose grace is sought after by others (Brahma and all others).
There, in her own garden, and at all the wells of pure nectar-like waters surrounded by parapets of coral, while worshipping the Lord with Tulasi, Lakshmi saw her own face with beautiful looks and prominent nose reflected on the water and thought that it was kissed by the glorious Lord.
To the Vishnu-Loka do not go those, who listen to bad stories which spoil the mind, because they concern subjects other than the deeds (creation etc.) of Hari who shatters the sin of His devotees. The bad stories, which when heard by unfortunate men, deprive them of all merit and alas! throw them into hells of darkness where no relief is possible.
These are men, who deluded by the widespread Maya, do not perform the worship of this most gracious Lord, though they have attained this human life which is sought after even by us and in which it is possible to gain the knowledge of truth along with the practice of Dharma.
Thither go those men who are far above us and possessed of enviable virtue and character, men from whom Yama stands aloof, (or who have risen above Yama, Niyama and other restrictions), on whose body the hairs stand on end and from whose eyes tears flow, their mind and heart being overwhelmed by intense love in their mutual conversations about the Lord of delightful glories.
Vaikuntha, the one region worthy of praise in all the worlds, which is shining most splendid with its most beautiful and wonderful mansions of the gods and wise men and which is in short a region of divine nature, is occupied by the Father of the universe.
There are seven entrances to Vaikuntha. In each entrance there are two gods of the same age armed with Gada, beautifully adorned with invaluable Keyura, Kundala and Kireeta, who wear about their necks and between their four blue arms, Vanamala (the so-called wreath) about which swarm gladsome bees, and who appear to wear a face somewhat dark with anger from the bent brow, the prominent nose (wide nostrils) and red eyes.
The Seven Planes
There are seven planes. They are Bhuloka (earth plane), Bhuvarloka (Antariksha or the astral plane), Svargaloka (heaven or the mental plane), Maharloka, Janaloka, Tapoloka and Satyaloka (Brahmaloka or the world of Brahma, the Creator). Tapasvins dwell in Tapoloka. If you keep different kinds of lights in a room such as kerosene oil light, mustard oil light, petromax, candle light, electric light; the various lights interpenetrate in the room. Even so, the Lokas interpenetrate. Each plane has its own matter of an appropriate degree of destiny, which interpenetrates the matter of the plane next below it.
The astral plane, or Bhuvarloka, interpenetrates the earth plane and extends for some distance beyond it. The mental plane interpenetrates the astral but also extends further into space than does the latter. The vibrations of the astral world are more rapid or quicker than those of the physical plane. The vibrations of the mental plane are more rapid or quicker than those of the astral plane. The vibrations of the Satyaloka are more rapid or quicker than those of the mental plane. In each plane the soul develops a new and higher sense of power.
When you pass from one plane to another you do not move in space. You simply change your consciousness. You change your focus of consciousness. You can have different sorts of vision through the telescope or microscope by using lenses of different degrees of potency or power. You have got different vehicles within yourself which correspond to different planes and which can function in different planes.
In the dreaming state your astral body functions. In the deep sleep state your causal body functions. Even so, in the astral plane your astral body operates, in the mental plane your mental body operates, in the Brahmaloka your causal body functions. Each plane is formed by matter of different degrees of density. In the mental plane the matter is subtler than in the astral plane. In the causal plane the matter is subtler than the matter of mental plane. The planes occupy the same position in space. Heaven is here. Brahmaloka is here. Have a different vehicle or body and a different subtler eye. You can function in any plane.
In the physical plane one gets knowledge of objects through the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue, nose. In the mental plane or heaven he does not hear, see and feel by separate and finite organs. He gets a Divya Chakshus or divine eye, an extraordinary new power or faculty. He can hear, see, feel and know everything of an object instantaneously, through this new mental eye. He gets an accurate and perfect knowledge of all objects. He is not deceived or misled by any external appearance. There is no misunderstanding.
In the mind all the powers of all the senses are blended. Mind is a mixture or compound of all the organs. It can hear, see, taste, smell and feel.
He can get everything by mere Sankalpa or willing. If he thinks of a celestial car, it is there before him at once. If he thinks of a place, he is there immediately. If he thinks of a person, he is before him at once. There is no distance for him. There is no feeling of separation for him. He reads the thoughts of others. Hence, questions and answers are not necessary in the mental plane. The interchange of ideas is very quick.
He can know the past and the future also. He is endowed with clairvoyance and clairaudience. He can simultaneously manifest himself in various forms.
Heaven is a plane of enjoyment only. It is a place to reap the fruits of one's good Karmas done in the earth-plane. One cannot do fresh Karmas there. He cannot attain Moksha or the final emancipation from there. He will have to come down to this earth again for trying for his salvation.
Indra, Varuna, Agni, etc., are the original Devatas or gods of heaven. There are Karma-Devas also here. These are men who have raised themselves to the status of Devas through meritorious actions done in the earth-plane. A Deva has a luminous fire body. Fire preponderates. The Devas exhibit different degrees of brilliance in accordance with different degrees of advancement.
There is neither day nor night for a Deva, or an inhabitant of the mental plane, or heaven. He is neither sleeping nor waking. When he enters heaven he experiences intense happiness. This is his waking state. He sinks into a state of unconsciousness when the term of life in heaven terminates.
Brahmaloka is the world of Brahma or Hiranyagarbha. This is also known by the name Satyaloka. Those who go by the path of Devayana reach this plane. Those who perform meritorious actions without expectation of fruits and who lead the life of purity and righteousness and those who worship Hiranyagarbha and all realised Bhaktas will go to this realm.
They attain Krama-Mukti or progressive emancipation. They enjoy all the Divine Aisvaryas of the Lord and in the end of the cycle merge themselves in Para Brahman along with Brahma, the Creator.
Brahmaloka becomes Vaikuntha or appears as Vaikuntha for a devotee of Lord Hari. It becomes Kailasa or Sivaloka or appears as Sivaloka for a devotee of Lord Siva. It is the attitude that works.
The Stay In Supra-Physical Planes
INTERVAL BETWEEN DEATH AND REBIRTH
People wish to know the exact period that elapses from the time of leaving the body and being born again. Does the soul take a new body in one year? Does it take ten years? How long does one live upon the subtler planes before reappearing on the earth-plane? These are some of the questions. Now, there is no definite period of time in this matter. In main two factors decide this issue viz., the nature of the individual Karma and the last impression before death. It may vary from hundreds of years to a few months even. Those that work out some of their Karmas in other planes in subtler regions, take a considerable time before entering a fresh body. The interval is very long, for a year of the earth period passes off as a single day on the celestial plane. There is an instance cited, where, seeing the amazement and admiration of foreign tourists at the imposing ruins of certain ancient monuments, a saint present in the vicinity remarked that some of these very people have fashioned these monuments centuries ago. Now they look in amazement upon their own handiwork.
A very sensual individual with strong craving or one with intense attachment sometimes is reborn quickly. Also in cases where life is cut short by a violent death or a sudden unexpected accident, the Jiva resumes the thread very soon. This was so in the case of the Amritsar girl, Mahindra Kumari. She was born within 7 months of her death in October, 1939. So strong was her desire to see her brother at the time of death. Usually in such cases of immediate rebirth, the Jiva often remembers many of the events of its previous life. It recognises its former relatives and friends and identifies old home and familiar objects. This sometimes leads to very queer developments. There are some instances where a murdered person, being reborn, has declared the manner of death and revealed the identity of the killer in the recent past.
Thus, for instance, Dharmarajya reported (23 Mar. 1936) that in a village in Gwalior, a village Patwari offended one Thakur Chotey Lal by making some false entries in the village-records prejudicial to the latter's interest. To avenge the wrong the Thakur trapped the Patwari in an ambush, shot him in the chest and severed the fingers of his right hand. Some time later, a son was born to a person at a place 14 miles from the scene of murder. The child had a gun-shot-mark on his chest with the fingers of the right hand missing. When the child could speak, the father one day asked him if the Creator had forgotten to make the fingers. The child at once replied that Chotey Lal Thakur had shot him in the chest and severed the fingers and gave details of the incident, which were then verified.
A reincarnated individual had at times unerringly gone and uncovered the treasure that had been hidden away by him or her. In the vast majority this memory is not present. This is really a blessing conferred by the all-wise Being. Such recollection would greatly complicate our present lives. The past is veiled to you until such time as it is good and helpful to remember it. When you attain perfection and reach the end of a cycle, all will be revealed and you will see a whole rosary of lives threaded upon the one personality.
But such cases of immediate rebirth are not common. Generally for an average individual the interval between death and rebirth happens to be a considerable period measured in terms of earth time. Persons who have done much good Karmas spend a great deal of time in the celestial plane before being born again. Great souls, spiritually advanced persons, wait for a long time before reincarnating.
In the intervening period between death and new birth the departed spirit, specially if the person is psychically and spiritually developed, can frequently materialise upon the earth-plane if necessity arises. It takes human form, talks, and can even make itself felt by tangible touch. It is possible to photograph such an apparition.
Such materialised form is different from the astral body. The latter is not visible to normal vision. It is an exact counterpart, a subtle 'double' to the physical body and forms the vehicle in which the departed soul journeys after death.
But, however, astral consciousness cannot guarantee you freedom from birth and death. Occultism and spiritualism can never give ultimate emancipation nor reveal the full secret of the beyond. Spiritual realisation and knowledge of the Self alone will reveal the mystery of life and death, and the life beyond death.
Chapter Seven
Spiritualism
Death is the most common phenomenon in nature and yet the least understood fact. It is one of the most difficult problems of philosophy, because there is no direct evidence usually available as to what really happens in and after death.
The practice of Yoga enables one to observe the phenomenon of death through the intuitive eye of wisdom or Divya Chakshus. Maharshi Vasishtha claims to have known everything directly and speaks on death upon his own experience.
Recently there has been an attempt made in the West by the Psychical Research Society to study the problem of death. Some thinkers have come to believe on the strength of the evidence collected that death does not bring human personality to an end.
Sir Oliver Lodge made scientific experiments. He is now convinced that there is the survival of life after death. He says:
"In justice to myself and my co-workers I must risk annoying my hearers not only by leaving on record our conviction that occurrences now regarded as occult can be examined and reduced to order by the methods of science carefully and persistently applied, but by going further and saying with the utmost brevity that already the facts so examined have convinced me, that memory and affection are not limited to that association with matter by which alone they can manifest themselves here and now, and that personality persists beyond death. The evidence to my mind goes to prove that discarnate intelligence, under certain conditions, may interact with us, on the material side, thus indirectly coming within our scientific ken."
The modern tendency is to speculate more and more on the life after death, after the advent of spirit communications, table tiltings, spirit taps, spirit light, spirit-writings, slate writings, materialised hands, card liftings, tin trumpeting, planchette writings, Ouija board manipulating and communications through media. Articles are freely written on the subject both in the West and the East. There are many numbers of societies for the psychic research in the West. The effect of those researches has been able to convince the West the survival of the soul after death.
The Westerner with the state of spiritual advancement at which he has reached now and the quest for scientific demonstration of every phenomenon, may find revelations and discoveries of the existence of the soul, through this phenomenon by a degree of proofs and demonstrations. To the student of Eastern philosophy, bred and brought up in the sacred scriptures of India, the existence of a soul and its transmigrations are only the beginning of his philosophy. To the West it has come to be almost the end of their researches till now.
According to the spiritualistic school of thought the other world to which we go after death consisted of a number of spheres representing various shades of luminosity and happiness for which our spiritual conditions have fitted us. In these spheres the scenery and conditions of this world were closely reproduced and so also was the general framework of society. Death was made easy by presence of celestial beings who led the newcomer into his existence.
The souls of Jivanmuktas or great sages who have merged in the Absolute cannot by any amount of invocations, or spirit calls, or mediums, be recalled.
A departed spirit may bear intense love towards its former relations and friends. It may communicate with its survivors on earth.
Dying persons have very strong attachment to their children. If there are no persons to take care of their children, they project their astral body after death, appear before the relatives and give a message. There have been records of such cases.
Some departed souls who have intense attachment to relatives become earth-bound. They hover around them, remain close to them and try to help them. They try to be loved by them. They are conscious of their personality. They do not know that they are dead.
A man is sitting in his room. He is thinking of a difficult problem. He is alone in the room. The room is closed. He beholds his 'double' which is like him. This comes out of him, goes to the table, takes a piece of paper and pencil in hand, solves his problem and writes the answer on the paper. This 'double' is the astral self of the man which can live independent of the gross physical body. Such instances are recorded in the Psychical Research Society of Europe and America. This clearly proves that there is a soul which is entirely distinct from the gross physical body.
After death the individual soul takes all his desires with it and it creates the objects of enjoyment by mere thinking. If it thinks of orange, the orange is there and it eats the orange. If it thinks of tea, tea is there and it drinks tea.
He who wants to drink wine in heaven and eat delicious fruits and to live with celestial damsels and move in celestial cars, goes to a plane of consciousness where he will project all these ideas and make his own heaven.
Modern spiritualism has given wonderful demonstrations regarding the existence of disembodied spirits who continue to live even after the dissolution of their gross physical bodies. This has opened the eyes of the rank-materialists of the West and the atheists.
Some good spirits possess the powers of fore-telling, clairvoyance and clairaudience. They have love and affection for their friends and relatives. They try to help them during their distress, misfortunes, dangers and calamities. They give a warning message to avert dangers.
The disembodied spirits remain earth-bound for some time after their death. They expect help from their relatives and friends. Prayers, Kirtan, Sraaddhas, charitable acts, good thoughts help the departed souls in getting release from the earth-bound conditions and rising higher and entering the world of Pitris in order to enjoy the fruits of their good deeds.
The spirits have no knowledge of the highest truth. They cannot help others in attaining Self-realisation. Some are foolish, deceitful and ignorant. These earth-bound spirits control the mediums and pretend to know everything regarding the planes beyond death. They speak falsehood. They put on the appearance of some other spirit and deceive the audience. The poor innocent mediums are not aware of the tricks played by their dishonest spirit-guides. The spiritualists waste their time, energy and money in the vain hope of obtaining the favour of those spirits and transcendental knowledge through them.
The last thoughts of the spiritualists will be thoughts of spirits only. They cannot have sublime thoughts of God. Hence they will enter the region of the spirits only. Communication with the spirits will mar their onward march to higher blissful regions and make them earth-bound. Therefore, give up the idle curiosity of talking to the dead on everything regarding the spirit-world. You will not gain anything tangible and substantial. You will disturb their peace.
No one should allow himself to become a medium. The mediums have lost the power of self-control. Their vital energy, life-force and intellectual powers are used by the spirits which control them. The mediums do not gain any higher divine knowledge. These spirits are not angels as the spiritualists claim. They are really earth-bound spirits.
The spirits do portrait-painting and typing. Spirits materialise in the seance. They melt away in a mist-like white substance and disappear. You can hear the noise of the pencil during automatic slate writing. You may feel a gentle shock while the spirit writes on the slate. The spirits may place their hands upon you and catch hold of your shirt, tie, etc.
You create your destiny, your character, your future through your thoughts and deeds. There is no end of your experiences here and hereafter. You will continue to live and come back and be born again on this earth. Try to attain perfection and reach that state where there is no more birth, no more death, and no more disease, sorrow, tribulation or suffering. Meditate on the eternal Atman, thy innermost Self. Do not identify yourself with this perishable body, a combination of the five elements. Realise the Self and be free. Through knowledge of the Imperishable obtain perfect peace, eternal bliss, everlasting joy and immortality.
Chapter Eight
Sraaddha And Prayer For The Dead
Importance Of Sraaddha Ceremony
The Karma Kanda of the Vedas, the sacred books of the Hindus, has laid down different duties of man according to his position in life and according to the order to which he belongs. All these injunctions are embodied in the book called Manusmriti. Manusmriti is the code of law and conduct for the Hindus. Kings and rulers of the past were guided by the rules contained therein for the maintenance of peace and order in the country. The Manusmriti has divided human society into four main divisions known as Brahmana, Kshatriya, Vaisya and Sudra. It has also made four divisions of the different stages of life of an individual viz., Brahmacharya, Garhasthya, Vanaprastha and Sannyasa. Brahmacharya is the life of a student, Garhasthya, the household life, Vanaprastha, the life in the forest given to religious pursuits, and lastly Sannyasa, the life of a mendicant after renouncing all worldly activities. These are the four Ashramas of life.
This order of society gradually perished due to modern civilisation and deterioration of spiritual life in man. Materialistic dark forces of Rajas and Tamas have overpowered the effects of Sattvic ones and religion is given secondary importance. Nay, religionists are looked upon with contempt in these days. A devotee or a Sadhaka with a tuft of hair (Choti) is not liked by the modern men of the University. Study of scriptures, observances of religious rites, a spiritual life of moderation and real ethical cultures are denounced as useless or old-fashioned and consequently they are fading into insignificance. The problem of life is very serious now. The struggle for existence is very keen in these days. The question of food and other luxuries of life has taken the place of religion.
For a householder the scriptures have imposed the Pancha Maha Yajnas, the five great sacrifices as obligatory duties of life. The neglect of these duties entails penalty. These great sacrifices are: 1. Deva Yajna (sacrifice to gods), 2. Rishi Yajna (sacrifice to Rishis), 3. Pitri Yajna (sacrifice to ancestors), 4. Bhuta Yajna (sacrifice to animals), and 5. Atithi Yajna (sacrifice to guests).
The Sraaddha ceremony comes under Pitri Yajna. It is the sacred duty of the householder. Every householder should perform the Sraaddha ceremony for his ancestors. Pitris are forefathers who dwell in the Pitriloka. They possess the power of clairvoyance and clairaudience. When Mantras are recited, they exercise tremendous influence through their vibrations. The Pitris hear the sounds through the power of clairaudience and they are pleased. They bless those who offer the oblation. In Sraaddha, the essence of food offerings is taken up by the Sun's rays to Suryaloka and the departed souls are pleased with the offerings. Even in Germany and other foreign countries many persons perform Tarpan and Sraaddha. They have scientifically investigated the beneficial effects of such oblations. It is the imperative duty of all householders to perform Sraaddha and Tarpan to please the Rishis and Pitris. The Gita and the Upanishads clearly bear testimony to the fact that the performance of Sraaddha is very important. It is only the deluded souls with perverted intellect who misconstrue things and neglect to perform the sacred ceremonies and consequently suffer. They are misguided by false reasoning and logic. Satanic influences affect them very easily. Ignorance is the root cause for this state of affairs.
Sraaddha ceremony is done once in every year. A day of the Pitris is equal to one year of human computation. This is the reason why we have to perform Sraaddha ceremony once in a year. If we perform Sraaddha ceremony once in every year, it is equal to daily performances of Sraaddha for the Pitris. In their calculation we, their sons, live only for a few days, because the longest period of human existence of 100 years is merely 100 days for them.
Some people entertain the doubt, "When the Jiva undergoes transmigration and takes another birth after leaving this physical body, is it necessary that we should perform Sraaddha ceremony for him? He is no more in the heavens. To whom will the oblations reach?" In the ninth chapter of the Gita, Lord Krishna has made it very clear that those virtuous persons who perform sacrifices for the attainment of heaven attain to those worlds of enjoyments. "They having enjoyed that spacious world of Svargas, their merit (Punya) exhausted, enter the world of the mortals; thus following the Dharma of the triad, desiring objects of desires, they attain to the state of going and returning." This establishes the theory of attainment of heaven after death, and rebirth in the mortal world after the exhaustion of virtuous acts. The enjoyments in heaven and peace of the soul are enhanced by the performance of Sraaddha ceremony. The suffering in worlds other than heaven according to the merits of one's own actions is mitigated by the performance of Sraaddha ceremony by his sons. So in both cases the performance of Sraaddha is a great help. The Pitris remain in heaven (Pitriloka, Chandraloka) for a very long period.
According to the theory of transmigration, even if the individual is to take another birth immediately after his death, the performance of Sraaddha adds to his happiness in his new birth. So it is the imperative duty of everybody to perform Sraaddha ceremony for his parents and forefathers. Sraaddha ceremony should be performed with great Sraddha (faith) as long as you live. Faith is the main support for religion. In olden days the question "whether to perform Sraaddha ceremony or not" did not arise at all. Then people were full of faith and had reverence for the scriptures. In these days when faith is almost-dwindling into an airy nothing and when the list of non-performers of Sraaddha has increased, others of wavering faith begin to doubt whether it is necessary to perform Sraaddha or not, and whether any good will accrue out of it. This lack of faith in the Sastras has degraded us to the present deplorable condition. "Sraddhavan labhate jnanam…the man of faith attains knowledge and thereby immortality and eternal peace" is the declaration of the Gita.
Some people argue and say that if a man once performs Sraaddha ceremony to his forefathers at Gaya and other places of religious importance, he need not do it every year thereafter. This is not a general rule and does not apply to all. It applies only in certain exceptional cases. If people take shelter under this exception and discontinue Sraaddha ceremony by once offering Pinda, etc., at Gaya, they do so out of sheer ignorance. They consider it merely a burden to perform Sraaddha ceremony and avoid it. They have not discharged their duties properly.
The various religious observances imposed upon mankind by the Sastras tend to purify the ignorant man. The goal of Karma Yoga is purification of the mind. Sraaddha ceremony, being one of the obligatory duties, as per the injunctions of scriptures, also tends to purify the mind. Besides this, the forefathers are also pleased and their good wishes and blessings tend to our material and spiritual growth.
People who die without a son will suffer in the other worlds. (This is, of course, not applicable in the case of Nitya Brahmacharins and spiritual aspirants who tread the spiritual path alone after renouncing all selfish desires and worldly enterprises). That is the reason why people adopt a son before their death for the due performance of Sraaddha ceremonies after their death. The Gita also supports this view. "Patanti pitaro hyesham luptapindodakakriyah": their forefathers fall (down to hell) deprived of the offerings of Pinda (rice-ball) and water.
But, if a man is religious-minded and if he has discrimination and dispassion, belief in the Sastras and the Vedas, if he has led a virtuous life till the end of his life, if he has devoted his last days in devotional practices, Japa, meditation, study, etc., (even if he has no son) he will not have a fall. He will surely enjoy perfect peace. He will not be affected by the dark forces of ignorance. He is free from base attractions of the world. The Lord takes care of his progress. He has got self-surrender and there is no fear of downfall. He has mental purity. All religious observations have Chitta Suddhi (purification of the mind) as their goal. This he attains by virtue of his past Samskaras and virtuous life in previous incarnations.
People of some communities in India spend money enormously and indiscriminately on Sraaddha ceremony for show. This is mere wastage. Money should not be spent on luxury. It is a delusion to think that the Pitris will get more peace by spending more money. Money does not count for the ease of the Pitris, but the intensity of Bhava, with which the Sraaddha is performed, counts.
On such occasions the poor and deserving persons are to be fed sumptuously. Their necessities of life should be attended to. Study of scriptures should be done on such days. The performer of the Sraaddha ceremony should observe spiritual discipline like Japa, meditation, Mouna, etc. He should maintain strict Brahmacharya. He should not spend his time in idle pursuits. He should pray to God for the whole day. Recitation of appropriate Vedic hymns should be done. The story of Nachiketas of the Upanishads should be studied. The performer attains immortality.
Revive the Vedic religion. Tread the path of Truth. Perform Sraaddha ceremony. Shake off this slothfulness and indifference to the path of righteousness. Awake, arise! Tap the right source. Stick to your Varnashrama Dharma. There is no greater sacrifice than performance of one's own duty. Study the Gita daily. Live in the world, but be not of it. Assimilate the teachings of the Gita. This is the surest way to success in life as well as God-realisation.
May you enjoy the bliss of the Eternal. May you attain the immortal and imperishable seat of Brahman by regular performance of your Svadharma (duty), singing Hari's names, serving the sick and the poor, following the path of righteousness, by regular study of the Vedas and by meditation on the Supreme Self! May the Lord guide you in your activities!
Prayer And Kirtan For The Dead
The prayers, good thoughts or good wishes and Kirtan become helpful to the departed souls. They can be of invaluable assistance to the dead. Prayers for the dead form an integral part of most of the religions. The Catholic Church conducts prayers for the dead.
Prayer acts on the principle of a radio station and broadcasts the waves of good thoughts just as the radio station broadcasts waves of sound.
Prayer or Kirtan is a mighty force which helps the departed souls in their progress towards heaven and their quiet passage through the intermediate state.
The departed souls remain in a state of swoon or unconsciousness immediately after death. They cannot feel that they are detached from their previous gross material bodies. Prayers, Kirtan and good thoughts from the relatives and friends can give real solace to the departed souls. They create a potent vibration and an awakening in their stupefied condition of mind and bring back their veiled consciousness. The souls begin to realise that they are not really in their gross material bodies.
Then they endeavour to cross the borderland, a narrow river of ether, which is known as Vaitarani by the Hindus, Chinavat bridge by the Parsis and Sirat by the Muslims.
The weeping and mourning and the uncontrolled grief of their relatives give them pains and drag them down from their astral planes. This may seriously retard them on their way to the heaven-world. This produces serious injury to them. When they are sinking peacefully and when they are ready to have glorious awakening in heaven, they are aroused into vivid remembrance of the mundane life by the weeping and wailing of their friends and relatives. Their thoughts produce similar vibrations in their minds and produce acute pain and discomfort.
Therefore, relatives and friends should do Kirtan and prayers for the peace of the departed souls. Then only they can really help and comfort them. If ten or twelve persons sit together and do Kirtan and prayer, it will be decidedly more powerful and effective. Collective prayer and Kirtan exercise a tremendous influence.
Why Scriptures Are Read To A Dying Man?
Man takes birth in this world with a definite purpose. It is not for mere sensual enjoyment that man is born in this world. The goal of life is Self-realisation or God-consciousness. The various activities of life should ultimately lead to that ideal or goal; or else the life is wasted. There is no difference between the life of a beast and that of a man if he does not attempt to attain the goal of life.
In the Gita you will find: "Whosoever leaving the body goes forth remembering Me alone, at the time of death, he attains My being; there is no doubt about this."
It is very difficult to keep up God-consciousness at the time of death when diseases torment the body when consciousness fades away. Some people imagine: "Why should a man become a Sadhu and spend his life in the Himalayas? What is wanted is that one should think of God at the time of death. That can be done even at home." This is a mistake.
The thought of God comes to a man at the time of death only through the grace of the Lord. You have to keep the practice of remembrance of Nama-Smarana every day, every hour, rather every second. When a strong habit is formed by unceasing practice throughout the period of your life, then it would be easy to remember God at the time of death. For this you will have to lead a well-regulated life after learning it from a saintly personality and living with him for some years. If you can do this while remaining in the world, it is all the more helpful for your spiritual growth. You can be in the world and at the same time be out of it.
Pursuing the worldly activities throughout the day and sleeping at night, you will find no time to think of God at all. Even if you do some Japa or prayer for 10 or 15 minutes daily while the rest of the time you spend in worldly activities, you cannot make very great spiritual advancement. Therefore, the remembrance of God should be constant so that the thought of God may come automatically at the time of death as well.
A devotee says to the Lord: "O Lord, let me enter the cool shade of your lotus-like feet this very day when my senses are strong, when my memory is good. When the intellect is perturbed and perverted at the time of death, it may be carried away by the threefold diseases of the body." Even the most devout aspirant may fail to think of the Lord at the time of death due to the weakness of the physical body.
That is the reason why the Gita, the Bhagavata, the Vishnu Sahasranama and other holy scriptures are recited at the death bed of the sick man; even though he may not be able to speak, he may hear what is read out to him. This will help the sick man in forgetting the body idea or his ailment and think of the Lord. Man always desires to die a peaceful death with his mind fixed on God. When his memory fails, these sacred sentences of the scriptures will remind him of his real nature.
Ordinarily a dying man is haunted by various horrible thoughts. He cannot concentrate his mind on God. His mind will be clouded with innumerable thoughts. He will be thinking: "Who will look after my young wife and children if I die? What will become of my property? Who will realise the outstanding dues from the debtors? I have not done such and such work. The second son is not married. The first son has not been blessed with a child. The work is half finished; many law-suits are pending judgment." Thus reviewing the actions of his whole life and thinking of the future, he will feel miserable.
When holy books are read and if his interest in the Lilas of the Lord is created, there is every possibility of the man forgetting his worldly attachments. The relatives gathered round him should not begin to weep. Then his mind will be more afflicted. On the other hand they must encourage him to think of God alone. When the mind of the sick man is thus gradually turned from the network of worldly matters and centred on the picture or Lilas or teachings of the Lord, all favourable conditions are created thereby for the passing off of the life-breath. The mind also is peacefully alighted on the thought of God.
He will then repent for his follies and pray to God sincerely. Sincere prayers can undo the evil effect of bad Karma. Viveka and Vairagya will dawn in him in the twinkling of an eye. Even if at the time of death, real Viveka and Vairagya dawn in him, it is enough to give him the solace which the soul strives for.
Ajamila was a pious man, but due to contact with a woman of ill-fame in the forest, he lost all his Tejas, divine splendour and Tapas-Sakti. When he saw the messengers of Yama threatening him with noose and spears, he called for Narayana, his second son. As soon as he uttered the name of Narayana, the messengers of Vishnu arrived with the celestial car, drove away the messengers of Yama and took Ajamila to Vaikuntha.
King Parikshit heard Srimad Bhagavata from Sri Suka, the born Siddha, and the son of Sage Vyasa, for seven days. He observed fast for seven days and on the seventh day Sri Suka initiated him into Brahma Vidya. He meditated on the Supreme Tattva and became one with Supreme Brahman. The mighty Takshaka appeared before him and by his deadly venom killed Parikshit. Parikshit felt as if some insect was licking his feet. He went above body-consciousness. He burnt his body by the fire of Yoga practice even before Takshaka bit him.
King Khatvanga realised the Supreme Brahman in less than an hour.
These great men had done intense Sadhana throughout life and they remembered the Lord constantly.
May all realise God in this very birth by constant remembrance of Him! May He appear before you at the time of your departure from this body!
Chapter Nine
Conquest Of Death
All are terribly afraid of death. No one wants to die. Even intellectual persons who have grasped the idea that the Soul is Immortal and is distinct from the body are also awfully afraid of death. Mysterious is Moha or infatuated love for the body! Mysterious is Maya or Avidya!
This body is an instrument for all sorts of sensual enjoyments. That is the reason why man is intensely attached to the body. Through ignorance he identifies himself with the body. Through erroneous misconception he has mistaken the impure, insentient, non-permanent, pain-giving body for the pure, sentient, eternal, all-blissful Soul. So he is caught up in the whirlpool of birth and death. Man has lost his power of discrimination through the force of Avidya or ignorance. From Avidya is born non-discrimination or Aviveka. Hence he is not able to discriminate between the eternal and the non-eternal, real and the unreal, Atman and Anatman, truth and falsehood, matter and the spirit, Jada and Chaitanya. From Avidya is born egoism or the self-assertive principle. Wherever there is egoism, there is play of the two currents Raga-Dvesha, or likes and dislikes. He performs actions through likes and dislikes. He takes bodies to reap the fruits of his actions. Therefore, Avidya is the root-cause of human sufferings. Avidya is the cause for Karmas and births. If you free yourself from Avidya, through knowledge of the Imperishable Atman you will have conquest over death and merge yourself in the Immortal Sat-Chit-Ananda Brahman or the Absolute.
The student of Jnana Yoga equips himself with the four means of Salvation or Sadhana Chatushtaya, viz., Viveka, Vairagya (dispassion), Shad-Sampat or sixfold virtues and Mumukshutva or intense yearning for the final emancipation. Then he approaches a Brahma-Srotri, Brahma-Nishtha Guru, hears the Srutis or the Upanishads, then reflects on what he has heard, meditates constantly on Nirguna Brahman and attains Self-realisation or Atma-Sakshatkara and thus achieves conquest of death.
The student of Bhakti Yoga develops the Navavidha Bhakti or nine modes of devotion. He does Japa of Mantra, does Kirtan and serves the devotees. He does total ungrudging self-surrender to the Lord. He says to the Lord, "I am Thine. All is Thine. Thy Will be done." He attains the vision of the Lord and thus obtains mastery over death.
The student of Raja Yoga practises Yama or self-restraint and Niyama or religious observances. He sits, restrains the breath, withdraws the senses, controls the thoughts, practises Dharana (concentration), Dhyana (meditation) and Samadhi (union with the Lord) and thus attains conquest over death.
The student of Hatha Yoga awakens the Kundalini Sakti, that is lying dormant in the Muladhara Chakra through Asanas, Pranayama, Bandhas and Mudras, takes it through different Chakras, viz., Svadhishthana, Manipura, Anahata, Visuddha, Ajna and unites the Sakti with Lord Siva in the Sahasrara Chakra and thus attains conquest of death.
A Karma Yogi purifies the heart through constant selfless service. He kills egoism through self-sacrifice, attains illumination and thus achieves conquest of self.
What Is Death And How To Conquer It
Death is only a change of form. Death is only separation of the astral body from the physical body. Why are you so much afraid of death, my dear Visvanathan?
Birth follows death just as waking follows sleep. You will again resume the work that was left off by you in your previous life. Therefore, do not be afraid of death.
The idea of death has ever been the strongest motive power of religion and religious life. Man is afraid of death. In old age he tries to think of God. If he remembers God even from his boyhood, he will reap a rich spiritual harvest in old age. Man does not want to die. He wants to live for ever. This is the starting point of philosophy. Philosophy enquires and investigates. It boldly proclaims: "O man, do not be afraid of death. There is an immortal abode. That is Brahman. That is your own Atman that dwells in the chambers of your heart. Purify your heart and meditate on this pure, immortal, changeless Self. You will attain immortality."
O man, do not be afraid of death at all. Thou art immortal. Death is not the opposite of life. It is only a phase of life. Life flows on ceaselessly. The fruit perishes but the seed is full of life. The seed dies but a huge tree grows out of the seed. The tree perishes but it becomes coal which has a rich life. Water disappears but it becomes the invisible steam which contains the seed of a new life. The stone disappears but it becomes lime which is full of new life. The physical sheath only is thrown but life persists.
Can you tell me, friend, "Is there anyone on the surface of this earth who is not afraid of death? Is there anyone who is not uttering the name of the Lord when he is in serious difficulty, when his life is trembling in the balance, or When he is in acute agony?" Why then, O sceptics, do you deny the existence of God? You yourself admit His existence when you are in trouble. On account of perverted intellect and worldly intoxication you have turned out as an atheist. Is this not a great folly? Think seriously. Give up arguing. Remember Him and attain Immortality and eternal peace right now.
In Garuda Purana and Atma Purana it is described that the pangs of death are tantamount to the pain caused by the stings of 72,000 scorpions. This is mentioned to induce fear (Bhayanaka Sabda) in the hearers and readers and force them to work for Moksha. In spiritualism there is the unanimous report from enlightened spirits that there is not even a bit of pain during death. They clearly describe their experiences at death and state that they are relieved of a great burden of this physical body and that they enjoy perfect composure at the time of separation from the physical body. Maya induces vain fear in the on-lookers by inducing convulsive twitchings of the body. That is her nature and habit. Don't be afraid of death pangs. You are immortal (Amara).
Strive ceaselessly to live in God through Japa, Kirtan, service of the poor and meditation. Then only will you be able to conquer Time and Death.
When the God of Death comes to take your life, he will not accept your excuses: "I had no time to worship God in my life."
Knowledge of Brahman, or Brahma-Jnana, alone can free us from the clutches of ignorance and death. This knowledge should come to us as a direct realisation through meditation. Mere scholarship or intelligence or study of religious books cannot help us to attain the summum bonum. It is a matter of direct experience and not of argument or reasoning.
Habitual study of abstract problems will result in another earthly life, in a well-developed power of abstract thinking, while flippant, hasty thinking, flying from one object to another, will bequeath a restless ill-regulated mind to the birth following this world.
Self-realisation will remove Avidya or ignorance, the root-cause of human sufferings, and produce in you the knowledge of oneness of the Self, which is the means for eradicating grief, delusion, the dire malady of birth and death, the concomitants of Samsara or world's process.
The Sun of pure consciousness is shining in the chambers of your heart. This spiritual Sun of suns is self-luminous. It is the Self of all beings, that transcends speech and mind. If you realise this Self, you will no more return to this Mrityuloka, the world of death.
Birth and death are two illusory scenes in the drama of this world, created by the jugglery of Maya. In truth, nobody comes and nobody goes. Atman alone exists for ever. Destroy fear and Moha through enquiry and rest in peace.
"I know that mighty Purusha who, resplendent like the Sun, transcends darkness (ignorance). By knowing Him alone, one conquers Death. There is no other way to salvation" (Yajur Veda XXXI–181).
Every effort in the direction of Yoga never goes in vain. You will realise thereby the fruit of even a little Yogic practice. If you have succeeded in the practice of the three limbs of Yoga viz., Yama, Niyama and Asana in this birth, you will begin your practice in the next birth from the fourth limb, viz., Pranayama. A Vedantin who has acquired two means, viz., Viveka and Vairagya in this birth, will start his practice in the next birth from the sixfold virtues, viz., Sama, Dama, etc. Therefore, you should not be discouraged a bit even, if you fail to attain the Kaivalya or independence or final Asamprajnata Samadhi in this birth. Even a little practice for a short period will give you more strength, more peace, more joy and more knowledge.
You cannot die, because you were never, born. You are immortal Atman. Birth and death are two false scenes in the unreal drama of Maya. They concern the physical sheath only, a false product formed by the combination of the five elements. The ideas of birth and death are mere superstition.
This physical body which is made up of clay or earth is a toy for the Lord for His Lila or sporting. He is the Wire-puller or Sutradhara. He keeps His toy running as long as He likes. Eventually He breaks the toy and throws the pieces away. The game of two ceases. There is only oneness. The individual soul merges in the Supreme Soul.
The knowledge of the Self destroys all fear of death. People are unnecessarily alarmed of death. Death is like sleep. Birth is like waking up from sleep in the morning. Just as you put on new clothes, so also you put on a new body after death. Death is a natural incident in its course. It is necessary for your evolution. When the physical body becomes unfit for further activities and use, Lord Rudra takes it away and supplies a new body. There is no pain at the time of death. Ignorant people have created much horror and terror regarding death.
There is only one Reality–Brahman. This world and body are superimposed on Brahman, just as snake is superimposed on the rope. As long as the rope is not known and the idea of snake persists, you are not free from fear. Similarly this world is a solid reality to you until Brahman is realised. When you see the rope with a light, the illusion of snake vanishes and the fear disappears. Even so, when you realise Brahman, this world vanishes and you are freed from the fear of births and deaths.
You dream sometimes that you are dead and that your relatives are weeping. Even in that supposed death-state, you see and hear them weeping. This clearly indicates that even after apparent death, life really persists. You exist even after the physical sheath is thrown out. That existence is Atman or the big 'I'.
If you realise this immortal Soul which is hidden in your heart, if the three knots viz., Avidya (ignorance), Kama (desire) and Karma (action) are rent asunder, if the chain of ignorance viz., ignorance, non-discrimination, egoism, likes and dislikes, Karma, body, is broken, you will be freed from the round of births and deaths, and you will enter the city of deathlessness.
Seek The Immortal
O man! what have you to do with wealth, bungalows and gardens? What have you to do with friends and relatives? What have you to do with wife and children? What have you to do with power, name, fame, position and prestige? You will surely die. Everything is uncertain here but death is certain. Seek the immortal Atman or the Imperishable Self which is hidden in the chambers of your heart.
Spiritual wealth is real inexhaustible wealth. Divine knowledge is real knowledge. Find out the way to conquer Death. Realise the Eternal Atman and attain freedom and perfection, eternity and immortality.
The happy-go-lucky worldly man does not care for religion and higher transcendental matters. He does not worry about God, doctrine of reincarnation, Immortal Soul, Yoga Sadhana, the four means. He knows two things well viz., to fill his pocket and to fill his belly. He eats, drinks, jokes, sleeps, procreates and dresses himself in different costumes.
Some cross the seas to get University degrees. Some practise alchemy to turn copper into gold. Some practise Pranayama to live for hundred years. Some do banking and business to amass immense wealth. If you reflect deeply for a while you will find out these people do two things only viz., eating sumptuously and sleeping. Nothing more than this.
But their eyes are opened a bit when their dearest relative dies, when they get an incurable disease, when they lose their wealth. They get a temporary disgust for worldly life. They ask: "What is life? What is death? What is there on the other side of death? Is there any life beyond? Where shall we go after death?" The dispassion soon vanishes as they have no discrimination.
Man tries to find happiness in sensual objects. Too much sensual indulgence wears out the senses and brings disgust, sickness, and disease of all kinds. The more sexual pleasures he enjoys, the greater the passion becomes. He learns bitter lessons. He learns that his happiness does not lie in satisfying the desire of the body and the senses.
At last he seeks to find happiness in his own Atman within.
If you oppress a man you will suffer oppression in another life and reap the fruit of the seed you have sown in this life. If you injure the eye of a man your eye will be injured in another life. If you break the leg of a man your leg will be broken in another life. If you feed the poor, you will have plenty of food in another life. If you build rest-houses you will have many houses in another life. Action and reaction are equal and opposite. Such is the law of Karma. Such is the law of birth and death. Such is the circle through which you must pass on your way.
Many people are rich but they do not enjoy their life properly. They have plenty of money. They have many bungalows and yet they are unhappy. Their life is very miserable. They suffer from several chronic diseases. Their sons are vagabonds. They are miserly. They are disliked by their friends and relatives. How do you account for this? They craved for money in their previous births and so they had it in this life but did not use it well. They were selfish and cruel in their past life. They had no character in their previous births. So they suffer in this birth.
Do good actions. Entertain sublime, divine thoughts and build your character. Have one, pure, holy desire, the desire for liberation from the wheel of birth and death.
Your character is built by your thoughts. As you think, so shall you become. If you think nobly you will be born with a noble character. If you think badly you will be born with a bad character. This is the immutable law of nature.
Desire determines which sort of objects you will have in your next life. If you desire wealth very much you will get it in your next life. If you desire power very much you will get it in your next life. But money and power cannot give you eternal bliss and immortality. You must be very careful in your choice. Entertain one strong desire, the desire for Moksha or the final emancipation. Shun worldly desires ruthlessly. You will soon be freed from the round of births and deaths.