|
|
 |
You are here ....
HOME > Sanskruti
| |
|
|
|
Life &
Death |
|
SECTIONS
|
|
|
|
| |
|
|
Introduction
"The self-existent Brahma created the senses with
outgoing tendencies; therefore man beholds the external
universe and not the internal Self. But some wise men
with their senses turned away from the objects, desirous
of immortality, turn their gaze inwards and behold the
Self within"
- Katha Upanisad IV. 1
"And (the individual soul is) only a reflection (of the
Supreme Lord)"
- Brahma-Sutras, 50.
"An eternal portion of Myself having become a living
soul in the world of life, draws to itself the five
senses with the mind for the sixth, abiding in Nature"
-The Bhagavad Gita, Chapter 15, Verse 7
"The deluded do not see Him Who departs, stays and
enjoys; but they who possess the eye of knowledge behold
Him"
-The Bhagavad Gita, Chapter 15, Verse 10
"The Yogis, striving (for perfection) behold Him
dwelling in the Self; but the unrefined and the
unintelligent, even though striving, see Him not"
- The Bhagavad Gita, Chapter 15, Verse 11
"The dream (experience) is unreal in waking, whereas the
waking (experience) is absent in dream. Both, however,
are non-existent in deep sleep which, again, is not
experienced in either. Thus all the three states are
unreal inasmuch as they are the creation of the three
Gunas (Sattwa, Rajas and Tamas); but their Witness (the
Reality behind them) is beyond all Gunas, Eternal, One
and is Consciousness itself."
- Aparokshanubhuti of Sri Sankaracharya V.57 & 58
back to top
The
Process of Death
From The Brahadaranyaka Upanishad, IV,iii
Yajnavalkya said:
Just as a heavily loaded cart moves along,
creaking, even so the self identified with the body,
being presided over by the Self, which is all
consciousness (the Supreme Self), moves along, groaning,
when breathing becomes difficult (at the approach of
death). 35.
When this body becomes thin - is emaciated through old
age or disease- then, as a mango or a fig or a fruit of
the peepul tree becomes detached from its stalk, so does
this infinite being (the self), completely detaching
himself from the parts of the body, again move on, in
the same way that he came, to another body for the
remanifestation (unfoldment ) of his vital force. 36.
[Note: 'Parts of the body ', Such as the eye, nose etc.
In deep sleep, the gross body and organs, though left by
the subtle body, are preserved by the prana (vital
force). But this does not happen at the time of death,
when the subtle body, together with the prana, leaves
the gross body.]
Now when that self becomes weak and unconscious, as it
were, the organs gather around it. Having wholly seized
these particles of light, the self comes to the heart.
When the presiding deity of the eye turns back from all
sides, the dying man fails to notice colour. IV,1.
[Note: ' Presiding Deity ' The sun in its microcosmic
aspect is the presiding or controlling deity of the eye.
This deity helps the eye to function as long as a person
lives, as determined by his past actions. At the time of
death the deity stops his help and goes back to the sun.
He again returns to the eye when the man takes another
body.]
The eye becomes united with the subtle body; then people
say: 'He does not see'. The nose becomes united with the
subtle body; then they say:'He does not smell'. The
tongue becomes united with the subtle body; then they
say:'He does not taste'. The vocal organ becomes united
with the subtle body; then they say; 'He does not
speak'. The ear becomes united with the subtle body;
then they say: 'He does not hear'. The skin becomes
united with the subtle body; then they say: 'He does not
touch (feel)'. The mind becomes united with the subtle
body; then they say: 'He does not think'. The intellect
becomes united with the subtle body; then they say: 'He
does not know '.
The upper end of the heart lights up, and by that light,
the self departs, either through the eye, or through the
head or through any other part (aperture) of the body.
And when the self departs, the vital force follows, and
when the vital force departs, all the organs follow.
Then the self becomes endowed with a particular
consciousness and passes on to the body to be attained
by that consciousness.
It is followed by Knowledge, work and past experience.
IV,2.
[Note: Compare Bhagavad Gita, Ch.8, Verse 6.
"Whosoever at the end leaves the body, thinking of any
being, that alone does he attain (become), because of
his constant thought of that being." Comments:The last
thought determines the next birth. The most prominent
thought of one's life occupies the mind at the time of
death.]
From Chandogya Upanishad:
Relatives sit around an ailing person, saying, "Do you
recognise me, do you recognise me?" He recognises so
long as his speech does not become merged in the mind,
mind in the vital force, vital force in the warmth, and
warmth into the supreme deity.VI,15,1. Then when his
speech merges into the mind, mind into the vital force,
vital force into the warmth, and warmth into the supreme
deity, he ceases to recognise. VI,15,2.
From Prashna Upanishad:
The year verily is Prajapati, and there are two paths
thereof; the Southern and the Northern. Those who
perform sacrifices and engage in pious actions, as
duties to be done, win only the world of the Moon;
verily they return here again. Therefore, the rishis who
desire offspring travel by the Southern Path. This Path
of the Fathers is Rayi, food. I.9
But those who seek the Self through austerity, chastity,
faith and knowledge, travel by the Northern Path and win
the Sun. The Sun, verily, is the support of all lives.
He is immortal and fearless. He is the final goal.
Thence they do not return. This path is blocked (for the
ignorant). I.10
The sun is, indeed, Prana (vital force); moon is rayi,
food. Food is, indeed, all this- what has form and what
is formless. Therefore, everything having form s,
indeed, food. I.5
Prajapati, the Creator, was desirous of progeny. He
performed austerities, created the pair, the moon (rayi)
and the sun (prana). He said to Himself: "These two
should produce creatures for Me in manifold ways." I.4
From The Bhagavad Gita: The blesssed Lord said:
Gita- Ch 8,Verse 23:
Now I will tell thee the times departing at which the
Yogis will return or not return.
Gita- Ch.8,Verse 24:
Fire, light, day-time, the bright fortnight, the six
months of the northern path of the sun (the northern
solstice)- departing then (by these) men who know
Brahman go to Brahman.
[Note By Swami Shivananda, Divine Life Society,
Rishikesh: This is the northern path or the path of
light by which the Yogis go to Brahman. This path leads
to salvation. The six months of the northern solstice is
from the middle of January to the middle of July. It is
regarded as the better period for death. Refer also to .
Brahama-Sutras 4.2.18 and 19].
Gita- Ch.8, Verse 25:
Attaining to the lunar light by smoke, night time, the
dark fortnight, also the six months of the southern path
of the sun (the southern solstice), the Yogi returns.
[Note: This is the pitryana or the path of the
ancestors, the path of darkness which leads to
rebirth.Those who do sacrifices to the gods, and do
other charitable works with expectation of reward go to
the Chandraloka through this path and come back to this
world when the fruits of the karmas are exhausted. ' '
Smoke', ' night time', ' the dark fortnight', and ' the
six months of the southern solstice' are all deities who
preside over them. They may denote the degree of
ignorance, attachment and passion. There are smoke and
dark coloured objects throughout the course. There is no
illumination when one passes along this path. It is
reached by ignorance. Hence it is called the path of
darkness or smoke.]
Gita- Ch.8, Verse 26:
The bright and the dark paths of the world are verily
thought to be eternal; by the one (the bright path) a
man goes not to return and by the other (the dark path)
he returns.
[Note: The bright path is the path to the gods taken by
the devotees. The dark path is of the manes taken by
those who perform sacrifices and charitable acts with
the expectation of rewards. These two paths are not open
to the whole world. The bright path is open to the
devotee and the dark one to those who are devoted to the
rituals.]
Gita- Ch.8, Verse 27:
knowing these paths, O Arjuna, no Yogi is deluded;
therefore at all times be steadfast in Yoga.
Gita- Ch.8, Verse 28:
Whatever fruit of merit is declared (in the scriptures)
to accrue from the study of the Vedas, the performance
of sacrifices, the practice of austerities and gifts;
beyond all these goes the Yogi, having known this; and
he attains to the Supreme Primeval Abode.
[Note:Translations and comments by Swami Nikhilananda.
The last four verses of The Isa upanishad deal with
prayer of the aspirant on his death-bed. He prays to the
sun, a vivid symbol of Brahman (Supreme Reality), to
withdraw the outer physical light so that the inner
effulgence of Truth may be revealed. As the hour of
death approaches, he fills his mind with the memories of
his good deeds; the thought at the final moment
determines the course of the soul hereafter. And lastly,
he prays to Fire (Agni), which will soon consume his
physical body, to lead his soul through the way of the
Gods to Brahmaloka, from which he will attain final
Liberation.]
back to top
The
signs of approaching death
From Shree Shiva Mahapurana, Uma Samhita:
Sanatkumar said:
"Ishwar spoke: When a person fails to notice the light
emanating from the sun, the moon or the fire; what he
sees is only black, then know it that his life
expectancy is about six months or less. When terrific
uproar or noises are not heard immediately, then know
that the person's death can occur within six months.
When the body suddenly becomes pale and the face turns
red; death can occur within six months.The mouth, ear,
eye or the tongue suddenly freeze-up; death can occur
within six months.
When a man's left hand continuously keeps shaking for
seven days; death can occur within one month. When the
organs of the body cease functioning and start pulling,
when the upper part of the mouth feels dry all the time;
death can occur within one month. When the tongue
thickens, and the teeth all become and remain coated
with greasy substance; death can occur within six
months.
When a person cannot see his or her reflection in water,
oil, ghee (clarified melted butter), or in the mirror;
otherwise sees the reflection in the mirror in a
distorted form or sees only flesh; death can occur
within six months.He who sees his own shadow without the
head, or he cannot see at all his own shadow; death can
occur within one month. When the eyes see the sun
without rays, sees only red blob; death can occur within
fifteen days. When the rainbow is being seen at night,
when falling stars are being seen at midday; when
vultures and crows seem to surround the person; death
can occur within six months."
Yajnavalkya said: I shall now tell thee
the premonitory indication, as laid down by the wise of
those who have but one year to live. One, who having
previously seen the fixed star called Arundhati, fails
to see it, or that other star called Dhruva (the pole
star), or one that sees the full moon or the flame of a
burning lamp to be broken towards the south, has but one
year to live. Those men, O king, who can no longer see
images of themselves reflected in the eyes of others,
have but one year to live. One who, being endued with
lustre loses it, or being endued with wisdom loses it,
indeed, one whose inward and outward nature is thus
changed, has but six months more to live.
He, who disregards the deities, or quarrels with the
Brahmanas, or one, who, being naturally of a dark
complexion becomes pale of hue, has but six months more
to live. One, who sees the lunar disc to have many holes
like a spider’s web, who sees the solar disc to have
similar holes, has but one week more to live. One, who,
when smelling fragrant scents in place of worship,
perceives them to be as offensive as the scent of
corpses, has but one week more to live. The depression
of the nose or of the ear, the discolouring of the teeth
or of the eye, the loss of all consciousness, and the
loss also of all animal heat, are symptoms indicating
death that very day. If, without any perceptible cause a
stream of tears suddenly flows from one’s left eye, and
if vapours be seen to issue from one’s head, that is a
sure indication that the man will die before that day
expires.
Knowing all these premonitory symptoms, the man of
cleansed soul should day and night unite his soul with
the Supreme Soul (in Samadhi or deep meditation). Thus
should he go on till the day comes for his dissolution.
If, however, instead of wishing to die he desires to
live in this world, he casts off all enjoyments- all
scents and tastes- O king, and lives on in abstinence.
He thus conquers death by fixing his soul on the Supreme
Soul. Indeed, the man who is blessed with knowledge of
the Soul, O monarch, practices the course of life
recommended by the Sankhyas and conquers death by
uniting his soul with the Supreme Soul. At last, he
attains to what is entirely indestructible, which is
without birth, which is auspicious, and immutable, and
eternal, and stable, and which is incapable of being
attained to by men of uncleansed souls.
back to top
Death
Death From The Mahabharata
Santi Parva, Section CLXXXVII
Translated by Sri Kisari Mohan Ganguli
Brigu said: The creature that dies only goes into
another form. The body alone dissolves away. The living
creature, though depending upon the body, does not meet
with destruction when the body is destroyed. There is no
destruction of the living creature, or of what is given,
or of our other acts.
The living creature is not seen after the destruction of
the physical frame just as fire is not seen after the
consumption of the fuel with which it was ignited.
Bharadwaja said: If there is no destruction of the
living creature like that of fire, I submit, fire itself
is not seen after consumption of the fuel (that ignited
it). When the supply of fuel is stopped, the fire
becomes extinguished, and, as far as I know, becomes
annihilated. This should surely be regarded to have met
with destruction which has no longer any action, which
furnishes no proof of its existence, and which no longer
occupies any space.
Brigu said: It is true that upon the consumption of fuel
fire is no longer seen. It mingles with space because
there is no longer any visible object in which to
inhere, and hence it becomes incapable of perception by
us. Similarly, upon leaving the body, the creature lives
in space, and cannot be seen in consequence of its
extreme subtility as is doubtless the case with fire. It
is fire or heat that sustains the breaths called Prana
and the others. Know that that heat (thus existing) is
called life or the living agent. That heat which is the
sustainer of the breaths, becomes extinguished in
consequence of the suppression of breath. Upon that heat
in the physical frame being extinguished, the frame
itself loses animation. Falling down, it is transformed
into earth, for that is its ultimate destination.
The breath that is in all mobile and immobile objects
mingles with space, and the heat that is in them follows
that breath. These three (viz., space, air and fire),
mingle together. The other two (viz., water and earth)
exist together in the form of earth. There is air where
space is, and there is fire where air is. They are
formless, it should be known, and become endued with
form only in respect of embodied creatures.
Bharadwaja said: If in the physical frames of all living
creatures there are heat, air, earth, space and water,
what then, are the indications of living agent? Tell me
these, O sinless one! I desire to know the nature of the
life that is in the bodies of living beings; bodies made
up of the five primal elements, engaged in the five
acts, endued with the five senses and possessed of
animation. Upon the dissolution of the body which is a
union of flesh and blood, and a mass of fat, sinews and
bones, that which is a living agent cannot be seen. If
this body, composed of the five elements, be destitute
of what is called life, who or what then is that which
feels misery upon the appearance of either bodily or
mental pain?
The living agent hears what is said, with the aid of the
ears. It, however, happens again, O great Rishi, that
the same agent hears not when the mind is otherwise
engaged. It seems, therefore, that that which is called
the living agent serves no purpose. The whole scene that
the living agent sees with eyes acting in concert with
the mind, the eye beholds not, even when lying before
it, if the mind is otherwise engaged. Then again, when
it is under the influence of sleep, that agent neither
sees nor smells, nor hears, nor speaks, nor experiences
the perceptions of touch and taste. Who or what then is
that which feels joy, becomes angry, gives way to
sorrow, and experiences tribulation? What is that which
wishes, thinks, feels aversion, and utters words?
Brigu said: The mind is also made of the five elements
in common with the body. For this reason it is of no
consequence with respects to the acts mentioned by thee.
Only the one internal Soul sustains the body. It is he
that perceives smell, taste, sound, touch and form and
other properties (that exist in external nature). That
Soul, pervading all the limbs, is the witness (of the
acts) of the mind endued with five attributes and
residing within the body composed of the five elements.
It is he who feels pleasure and pain, and when separated
from him the body no longer experiences them. When there
is no longer any perception of form or of touch, when
there is no heat in the fire that resides within the
body; indeed, when that animal heat becomes
extinguished,- the body in consequence of its
abandonment by the Soul, meets with destruction.
Water is the form of all embodied creatures. In that
water is the Soul which is displayed in the mind. That
Soul is the Creator Brahman who exists in all things.
When the Soul becomes endued with vulgar attributes, it
comes to be called Kshetrajna. When freed from those
attributes, it comes to be called Parmatman or Supreme
Soul. Know that Soul. He is inspired with universal
benevolence. He resides in the body like a drop of water
in a lotus. Know well that which is called Kshetrajna
and which has universal benevolence. Darkness, Passion
and Goodness (Tamas, Rajas and Sattwa respectively), are
the attributes of the living agent. The learned say that
the Soul has consciousness and exists with the
attributes of life.
The Soul exerts and causes everything to exert. Persons
that have a knowledge of the Soul say that the Soul is
different from life. It is the Supreme Soul that has
created the seven worlds and sets them agoing. There is
no destruction of the living agent when the dissolution
of the body takes place. Men destitute of intelligence
say that it dies. That is certainly untrue. All that the
living agent does is to go from one unto another body.
That which is called death is only the dissolution of
the body. It is thus that the Soul, wrapped in diverse
forms, migrates from form to form, unseen and unnoticed
by others.
Persons possessed of true Knowledge behold the Soul by
their keen and subtile intelligence. The man of wisdom,
living on frugal fare, and with heart cleansed of all
sins, devoting himself to Yoga meditation, succeeds
every night, before sleep and after sleep, in beholding
his Soul by the aid of his Soul. In consequence of a
contented heart, and by abandoning all acts good and
bad, one can obtain infinite happiness by depending upon
one’s own Soul. The king of fiery effulgence, residing
within the mind is called the living agent. It is from
that Lord of everything that this creation has sprung.
Even this is the conclusion to be arrived at in the
enquiry into the origin of creatures and the soul.
back to top
The
soul does not take birth in a different body
immediately
From The Mahabharata
Santi Parva, Section CCXCVIII
Translated by Sri Kisari Mohan Ganguli
Parsara said: Learned men, conversant with Adhyatma
(knowledge of the soul), say that the body is a
conglomeration of arteries and sinews and bones and much
repulsive and impure matter and a compound of primal
essences, and the senses and objects of the senses born
of desire, all having outer cover of skin close to them.
Destitute (in reality) of beauty and other
accomplishments, this conglomeration, through force of
the desires of a previous life, assumes a human form.
Abandoned by the owner, the body becomes inanimate and
motionless. Indeed, when the primal ingredients return
to their respective natures (merge into the five
elements), the body mingles with the dust. Caused by its
union with acts, this body reappears under circumstances
determined by its acts. Indeed, under whatever
circumstances this body meets with dissolution, its next
birth, determined by those circumstances, is seen to
enjoy and endure the fruits of all its past acts.
Jiva (the embodied soul), after dissolution of the body
it inhabited, does not take birth in a different body
immediately. It roves through the sky for some time like
a spacious cloud. Obtaining a new receptacle, it then
takes birth again. Death follows birth in respect of all
men. This is settled. Creatures, influenced by the
attributes of Sattwa, Rajas and Tamas, pursue acts which
have an end.
[Note:Acts are all perishable in respect of their
consequences.]
He is righteous who, having cleansed himself of all sins
and accomplished all his acts according to the best of
his power and having abstained from giving pain to any
man, meets with death when it comes. The death that one
meets with by taking poison, by hanging, by burning, at
the hands of robbers, and at the teeth of animals, is
said to be an apamrityu (inglorious one.)
[Note: It is difficult to give in English an idea of
what is called Apamrityu. All deaths that are caused by
such accidents as involve ingnominy are called Apamrityu.
Death from snake-bite, from a fall, by drowning, at the
horns of an animal etc., are instances of Apamrityu.]
Those men that are righteous never incur such or similar
deaths even if they are afflicted with mental and
physical diseases of the most agonising kind. The lives
of the righteous, piercing through the Sun, ascend into
the regions of Brahma. The lives of those that are both
righteous and sinful rove in the middle regions. The
lives of those that are sinful sink into the lowest
depths.
There is only one foe (of man) and not another. That foe
is identifiable with ignorance. Overwhelmed by it, one
is led to perpetrate acts that are frightful and
exceedingly cruel. That foe, for resisting which one
should put forth one's power by waiting upon the aged
according to the duties laid down in the Srutis (Vedas).
That foe which cannot be overcome except by steady
endeavours, meets with destruction only when it is
crushed by the shafts of wisdom.
From The Mahabharata
Santi Parva, Section CCXVII
Translated by Sri Kisari Mohan Ganguli
Bhishma said: The embodied soul, when divested of Rajas
(does not immediately attain to Emancipation but)
assumes a subtle form with all the senses of perception
and moves about in space. When his mind becomes
unaffected by acts, he, in consequence of such
renunciation (loses that subtle form and) becomes merged
in Prakriti (without however, yet attaining to Brahman
or Emancipation which transcends Prakriti). After the
destruction of this gross body, one who through absence
of heedlessness escapes from all the three bodies (viz.,
the gross, the subtle and the Karana) succeeds in
attaining to Emancipation.
back to top
Life
From Chandogya Upanishad, V, Section 7, 8 and 9
Translated by Swami Gambhirananda, Adwaita
Ashram>
Man is indeed the fire, his speech is verily the fuel,
outgoing breath is the smoke, the tongue is the flame,
the eye is the ember, the ear is the spark. In that
fire, which is such, the gods offer food as oblation.
From that oblation originates semen.
Woman is indeed the fire. In that fire which is such,
the gods offer semen as the oblation. From that oblation
the foetus comes into being. Thus indeed, after the
fifth oblation, waters come to be called a person.
Covered by a membrane, that foetus having slept inside
for ten or nine months, or the time needed, takes birth
thereafter.
After he is born, he lives as long as he is destined to
live. When he dies for going to his merited world, then,
they carry him verily to the fire, from which indeed he
had come and from which he takes birth.
Among them those who were performers of meritorious
deeds here, they will attain good births indeed in a
quick manner- birth as a Brahmin, or birth as a
Kshatriya, or birth as a Vaisya. On the other hand,
those who were performers of bad deeds here, they will
attain bad births indeed in a quick manner- birth as a
dog, or birth as a pig, or birth as a Chandala. V.10.7
Those individual souls are born here as paddy, barley,
herbs, sesamum, black pulse, etc. It is certainly more
difficult to come out of these. He takes birth in the
very form of him whosoever eats food, whoever ejects
semen. V.10.6
The yonder world is indeed the fire. Of that the sun
indeed is the fuel, the rays are the smoke, the day is
the flame, the moon is the ember, the stars are the
sparks. In that fire which is such, the gods offer faith
as an oblation. From that oblation springs up the bright
moon.
The deity of cloud is indeed the fire; of it, air is
verily the fuel, cloud is the smoke, lightning is the
flame, thunder is the ember, the rumblings of clouds are
the sparks. In that fire which is such, the gods offer
the bright moon as an oblation. Rain originates from
that oblation.
The earth indeed is the fire; of that the year is verily
the fuel, the sky is the smoke, night is the flame, the
quarters are the embers, the intermediate directions are
the sparks. In that fire which is such, the gods offer
rainfall as an oblation, from that oblation grows food.
Man is indeed the fire...
From Prasna Upanishad:
After a year Kabandhi approached the teacher and
asked:
Sir, how did the creatures come into being?
Sage Pippalada (the teacher) said: The Lord of beings
meditated and produced Prana, the primal energy, and
Rayi, the giver of form, desiring that they, male and
female, should in manifold ways produce creatures for
Him. Prana, the primal energy (vital force), is the sun;
and Rayi, the form-giving substance, is the moon.
[Note: Energy and matter are the first two
manifestations of the Cosmic Mind. The sun, being the
centre of energy, is identified with prana, or the
cosmic energy. The moon, devoid of heat and light, is
identified with inert matter.]
Prajapati, the Creator, is the cause of all all things.
He pervades everything. He is both food and eater.
Therefore food (rayi) and eater (prana) refer to the
same substance. The division is made according to the
gross or subtle nature of the substance. The gross is
called food, and the subtle, eater. Again, the subtle
(e.g. air), becomes the food of the more subtle (e.g.
akasha or space). Therefore the gross and the subtle
(i.e. what has form and what is formless) can both be
designated as food (rayi). From the standpoint of the
division mentioned above, all objects having form become
the food of the incorporeal prana: the gross is the
food, or effect, of the subtle.]
Be it known that all this universe, that which is gross
and that which is subtle, is one with Rayi. Therefore,
is Rayi omnipresent. In like manner is the universe one
with Prana. The rising sun pervades the east, and fills
with energy all beings that there inhabit; and likewise
when his rays fall on the south, the west, the north,
the zenith, the nadir, and the intermediate regions, to
all beings that there inhabit he gives life.
Prana is the soul of the universe, assuming all forms,
he is the light that animates and illumines all. Prana
and Rayi, uniting, divide the year. Prana and Rayi,
uniting, form the month. Its dark fortnight is Rayi, and
its bright fortnight is Prana. Sages perform their
devotional rites in the light, with knowledge; fools, in
the dark, with ignorance.
Food is Prana and Rayi. From food is produced seed, and
from seed, in turn, are born all creatures.Those who
worship the world of creation produce children; but
those alone attain the world of Brahman (Supreme
Reality) who are steadfast in continence, meditation,
and truthfulness. The pure world of Brahman is
attainable by those only who are neither deceitful, nor
wicked, nor false.
From Katha Upanishad
[Note: Explanations by Swami Nikhilananda. If the
Atman leaves the body after the attainment of Knowledge,
it obtains Liberation and is not born again in the
relative world. The question as to what happens after
death does not apply to the liberated soul. The doctrine
of karma and rebirth is laid down for those who die
without the Knowledge of Brahman.]
Katha Upanishad, II,ii,7
Some jivas (individual souls) enter the womb to be
embodied as organic beings, and some go into non-organic
matter- according to their work and according to their
knowledge.
[Note: 'Organic being' : Living creatures endowed
with physical organs. 'Non-organic matter' : Such as
trees, plants and so on.]
[General notes: According to the doctrine of karma
and rebirth, the future of the embodied soul is
determined by its present action and knowledge. By good
action it becomes good, and by evil action it becomes
evil. One can assume any body in the universe, from that
of a god to that of a plant. If sattwa preponderates at
the time of death, one obtains a god's body; if rajas, a
human body; and if tamas, a subhuman body. But it must
be remembered that the nature of Atman (Soul) is not
altered by the fact of Its assuming a body. Atman uses
the body to serve Its purpose. All will ultimately
attain Liberation.]
From Aitareya Upanishad
Part 2, Chapter 1
Translations and commentaries
by Swami Nikhilananda
Sri Ramakrishna-Vivekananda Center, New York
back to top
|
