Fear Of Death ( Where Do the Dead Go after Death?)

Sri Ramakrishna

oi-Staff

By Staff

Wednesday, August 5, 2009, 11:20

Vedanta speaks of the four courses that people may follow after death: First, the yogis who lead an extremely righteous life, meditate on Brahman, and follow the various disciplines of yoga, repair, after death, to Brahmaloka (roughly corresponding to the heaven of the Christians) and from there, in due course, attain salvation, known as Kramamukti, or gradual emancipation.

Second, the ritualists and the philanthropists, who cherish a desire for the fruit of their devotion and charity, repair, after death, to Chandraloka, or the lunar sphere. After enjoying immense happiness there as the fruit of meritorious action, they come back to earth, since they still cherish desires for worldly happiness. These are called gods or deities in Hinduism. Third, those who perform actions forbidden by religion assume, after death, subhuman bodies and dwell in what is generally known as hell. After expiating their evil actions, they are reborn on earth. Fourth, the persons who perform extremely vile actions spend many births as such insignificant beings as mosquitoes and fleas.

In regard to the universe and its various planes or spheres, Vedanta presents the following theory: 'All these spheres are products of matter and energy, or what Samkhya philosophy calls Akasha and Prana, in varying degrees. The lowest or most condensed is the solar sphere, consisting of the visible universe, in which prana appears as physical force and akasha as sense-perceived matter. The next is the lunar sphere, which surrounds the solar sphere. This is not the moon at all, but the habitation of the gods. In this sphere prana appears as the psychic forces and akasha as the tanmatras, or fine, rudimentary elements.

Beyond the Lunar sphere is the electric sphere, that is to say, a condition in which prana is almost inseparable from akasha; there one can hardly tell whether electricity is force or matter. Next is Brahmaloka, where prana and akasha do not exist as separate entities; both are merged in the mind-stuff, the primal energy. In the absence of prana and akasha, the jiva, or individual soul, contemplates the whole universe as the sum total of the cosmic mind. This appears as a purusha, an abstract universal soul, yet not the Absolute, for still there is multiplicity. From this sphere the jiva subsequently finds his way to unity, which is the goal of his earthly evolution.

According to the Non-dualistic Vedanta these spheres are only visions that arise in succession before the soul, which itself neither comes nor goes. The sense-perceived world in which a man lives is a similar vision. At the time of dissolution, these visions gradually disappear, the gross merging in the fine. The purpose of the Hindu philosophers in treating of cosmology is to awaken in man's heart a spirit of detachment from the relative universe.

'The experience of happiness in different planes or spheres after death is transitory. The dwellers in these planes come back to earth and commence again their life of pain and suffering. Even the most fortunate dwellers in Brahmaloka must wait a long time before they attain complete liberation. On the other hand, Self-Knowledge, which can be attained by every human being, confers upon its possessor liberation in this very life. He does not have to wait for a future time to taste the bliss of immortality. This attainment of liberation through Self-Knowledge, while living in a physical body, is the goal of human life.

The Hindu scriptures treat of the various cycles and planes and spheres, and also of the various courses open to the soul after death, in order to spur men to strive for Self-knowledge and the attainment of liberation here on earth.' But none of the four courses is followed by the person who has attained Self-Knowledge. 'The man endowed with Self-Knowledge attains liberation in this very life. His soul does not go to any sphere, for he has realized its identity with the all-pervading Consciousness. All living beings, without any exception whatsoever, will attain Self-Knowledge and liberation.'

About the author

Swami Adiswarananda

Swami Adiswarananda, the Minister-in-charge of the Ramakrishna-Vivekananda Centre, New York, USA, is a senior monk of the Ramakrishna Order. He is a well-known thinker and contributes articles to various journals.

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