What Does Death Mean According To Shrimad Bhagwad Geeta?…


What Does Death Mean According To Shrimad Bhagwad Geeta?



In the Sankhya Yog of the Bhagvad Gita i.e. Chapter 2, Verse 27, Lord Krishna explains:

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha

tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi

meaning:

Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

Here, Param Pujya Dada Bhagwan gives us a deep insight into the matter. He says,

Death is Inevitable to Whatever is Born, the Soul is Free from the Bondage of Birth and Death

The Soul is eternal; it has no death. But anything that is born has to die; and because there is death, there will also be birth. So death is connected to birth. Wherever there is birth, there is death. Birth and death are events. Every event has an end. The inherent nature of anything that begins i.e. any event is that it always comes to an end. But who is the Knower of this beginning and the end? You (the Soul) are that ‘Knower’.

Things that have a beginning and an end are all temporary. Who is the ‘Knower’ of the temporary nature of everything? You, the permanent (Soul), are that Knower. You are permanent because you ‘see’ all as temporary. If everything was temporary, then there was no need to call anything temporary. Temporary is a relative word. It is because of the presence of the permanent, that there is something temporary.

Param Pujya DadaBhagwan further states that, “People, who grieve after the dead, do so because of ignorance. Therefore, it is important for them to know the facts and live peacefully.”

He explains what should be our dharma in case the thought of the death of our loved one torments us:

What is the point of lamenting unnecessarily? Death is inevitable for all.

These young ones (the kith and kin) who die are your (karmic) accounts from your past life’s interactions. These are all accounts of give and take. I too had a son and a daughter, but they both died. They were guests in our home. They came and they left. They were not our property anyway.

We too will have to go some day, will we not? So do not lament over the dead. Instead give peace and happiness to those who are still alive. Our duty (dharma) is to those who are living and dependent upon us.

One recalls those who have gone and grieves after them, instead of taking care and giving peace to those who are still living? People dwell in the past, oblivious of those present and living. In doing so they are not fulfilling their duty (dharma). Whenever you remember your son, you should say a prayer for the liberation of his Soul. You lived with him and shared everything with him; and now your only desire should be for his salvation.

Further, explaining the reason why we lament or fear death, He suggests:

Whatever you see happening around you in this world with your eyes, whatever you hear with your ears is all relative truth; it is not the absolute truth. How can your son be yours when even this body of yours does not remain as your own? It is only because of social and worldly interactions that he is considered your son. He is not your son in reality. In reality, not even your body belongs to you. Only that which remains with you eternally is considered yours. So, it is your belief, that your son is really yours, which makes you unhappy and creates problems.

The Saw Is Cutting This Log (Life) From The Moment Of Birth



The body is slowly dying every second, but people do not realize this. It is not until a log completely falls apart in two pieces, that people believe the log has been cut. Nevertheless it was in the process of being cut from the moment the saw first touches it.

The moment one dies, the Soul immediately enters another womb. All Souls do return.

However, the Soul Never Dies, It is Eternal

But as long as you have not become the Soul (Self-realized), you will experience fear. If something were to happen to your body, you will begin to have fear about dying. It is because of your conviction and belief that, you are this body and that you are ‘John’ (you may please insert your own name here), and that there is death. But if that focus and belief was not one with the body (but with the Soul, our real Self), then death cannot touch you.

Ultimately, emphasizing the significance of Self-Realization, Param Pujya Dadashri conveys…

John is only your name!

We all agree that John (you may please insert your own name here) is your name, but who are you?

Once you find the answer to this question, you will break free from the painful cycles of birth and death.

..and urges to us:

Until now everything you have done, has been done in the name of John. Should you not do at least something for yourself (the Pure Soul)?

The Kathopanishad states:

śhravaṇāyāpi bahubhiryo na labhyaḥ śhṛiṇvanto ’pi bahavo yaṁ na vidyuḥ

āśhcharyo vaktā kuśhalo ’sya labdhā ’ścharyo jñātā kuśhalānuśhiṣhṭaḥ (1.2.7) [v32]

meaning…

“A teacher who is Self-realized is very rare. The opportunity to hear instructions about the science of Self-Realization from such a teacher is even rarer. If, by great good fortune, such an opportunity presents itself, students who can comprehend this topic are the rarest.”

Therefore, an enlightened teacher is never discouraged when, despite sincere efforts, the majority of the people are either not interested in, or cannot understand the science of the Soul. He, with utmost sincerity, keeps sowing the seeds of understanding in every being, with a heartfelt prayer in his heart, that may every seed meet a fertile ground and grow to its fullest (and attain the Absolute stage of the Soul).

And as a result of his prayers, many laymen’s spiritual welfare happens!!

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In June 1958, spontaneous Self-Realization occurred within Ambalal M. Patel. From this point on, Ambalal became a Gnani Purush, and…

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