Fear of Death - Swami Adiswarananda

Part II

Where Do the Dead Go after Death?

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 mosquitos and fleas¹.

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 this 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.

References

1. Swami Nikhilananda, trans., The Bhagavad Gita, (New York: Ramakrishna-Vivekananda Center, 1992), pp. 210-11.

© "The Vedanta Kesari" (October, 2003) published by Sri Ramakrishna Math, Mylapore, Chennai 600 004. Website: www.sriramakrishnamath.org. Reprinted with permission. Part I of this article appeared in Splendour, December, 2003 issue.

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