Death and Re-birth Arthur Osborne

In nothing did Bhagavan show more clearly that theory has to be adapted to the understanding of the seeker than in the question of death and re-birth. For those who were capable of grasping pure, non-dual theory, he explained merely that the question does not arise, for if the ego has no real existence, now, it has none after death either.

D: Do a person’s actions in this life affect him in future births?

B: Are you born now? Why do you think of future births? The truth is that there is neither birth nor death. Let him who is born think of death and palliatives for it.

D: Is the Hindu doctrine of reincarnation right?

B: No definite answer is possible. Even the present incarnation is denied, for instance in the Bhagavad Gita.

D: Isn’t our personality beginningless?

B: Find out first whether it exists at all and after you have solved that problem, ask the question. Nammalwar says: "In ignorance, I took the ego to be the Self, but with right knowledge the ego is not and only you remain as the Self". Both the non-dualists and the dualists agree on the necessity for Self-realization. Attain that first and then raise other questions. Non-dualism or dualism cannot be decided on theoretical grounds alone. If the Self is realized, the question will not arise.

Whatever is born must die; whatever is acquired must be lost; but were you born? You are eternally existent. The Self can never be lost.

Bhagavan, indeed, discouraged preoccupation with such questions since they merely distract one from the real task of realizing the Self here and now.

© `The Teachings of Bhagavan - Sri Ramana Maharshi In His Own Words’ edited by Arthur Osborne, published by Nagarjun Printers, # 2, 1st Street, Dr. Radhakrishnan Nagar, Chennai 600 021. Reprinted with permission.

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