PORCESS OF

DEATH AND LIFE THEREAFTER

By Mahayogi Sudhakarjee

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 PORCESS OF DEATH AND LIFE THEREAFTER
Introduction
The topic is quite ancient - as old as the Vedas and Upanishads - ever since human mind
started enquiring into the Truth. This subject is also fresh in the sense the knowledge must
be enquired into & known by every one born afresh in each generation. It is self-knowledge,
rational, scientific and beyond reciting and chanting. The object of my presentation is to
prove beyond the age-old belief, the continuity of life with the intervening factors of birth
and death from our daily experience, without solely depending on the religious texts and
other statements in the sripticures. This subject is very relevant & merits debate and
discussion among the old and aged in particular.
Let us first enquire into Who is it that dies? a man and the living being in general, down
from the mosquito top to the man and the celestial beings - all livings creatures in the
creation. The sub-atom is the minutest particle that we cannot see with the naked eye
which grows into the mass and the Himalayan mountain, by mutual combination and
multiplications. Similarly the living cells in all the living beings are invisible which ander
suitable circumstances start growing into all species of living beings in the process of
manifestation, as per the laws of nature. It is a fact that the smallest seed grows into the
mighty baniyan tree. When the human mind accepts the sub-atom and the seed behind the
perceptible rock and the tree, there need not be difficulty for human mind to accept the
psychic personality I am in the living cell. The psychic domain in the three states is too
much mystified for man to understand. Thus man has developed ignorance and belief in
the past thousands of years.
In our experience, the world movement is ever changing from the invisible vis-a-vis the
visible and the change includes growth, decay, disease, birth and death. The world, as we
experience is in great flux. Nothing is steady and static for a moment. Every thing is born
to die and every thing dies for being born again. Man, being one in the stream is aghast to
understand the phenomena and the static source beneath.
\oz woz zNz uwoz \Y; Eun L | YY Yzubo:
The law of conservation holds good eternally in the changing world. Every aspect of creation
from the sub-atom exists in some form or other and in some state or other. This material
universe is like quantum foam in which every particle is inextricably linked with the rest of
the universe and each particle reflects the whole. It is like a foam carpet sliding at one end
wherein new bubbles appear and the old ones disappear; known sub-atomic particles collide

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destroying themselves and creating new ones - (Incessant creation), (like the waves and
foams in the ocean). It is the cosmic dance of the creative energy and the matter combine
and the I am feeling said to be Siva Tandava - Nataraja.
For the living creatures, the three states of waking, dream and deep sleep are well in the
experience every day through mind and the senses and it forms the grand psychic field.
Other than these, the outer world is not directly in the experience of the man, I am.
When these three states are objectified and projected outside, with suitable language, they
are said to be this world, the Devaloka and the hell, the Gods, the Satan and the Yama,
therein. The facts of the nature, which are in the experience in the inner life, are mystified
and various concepts have been developed. The truth is thus ineffable.
Knowledge is twofold - the inner and the outer - the subjective and the objective-knowledge
of the self and that of the other. But knowledge is indivisible unless man ignores the self,
the I AM the psychic feeling in all the living beings. The experiencer in the above three
states is the same psychic feeling I AM. It is he, who expresses his knowledge of the
world but he cannot speak about himself. All the words and language he uses is therefore
objective but not subjective. The topic for our enquiry is the life and the death of man. I
AM feeling in the man. This is self-knowledge, Aathma gnaana.
In all the living creatures, the mind, thinking, memory and the I AM feeling are the
projections of the subjective psychic being. These four mental faculties constitute the psychic
domain and the metaphysical and the I AM feeling is a dominant being with no definition
and description. Like the glittering waves, foams, and ripples of infinite varieties of names
and forms - rise and undermine stillness of the ocean - the three states of waking dream and
deep sleep said to be the three worlds outside with infinite forms and attractions strengthened
by the psychic domain - rise from the psychic being I am and undermine the true nature
of man. It is not easy to answer the questions - Who am I? Where from do I come?
Where am I going to? Why do I feel suffering in the limits of my body and mind?
Every day the man I am experiences the life movement and the activity in three states. In
the waking state all the indrias, the desire and the I AM personality are fully at work.
Man gets the knowledge of the world through his mind and the senses. In the dream state
the above factors work only to the extent of half their potentialities with out the support of
the physical body and the other objects. We call this as the celestial world. In this plane all
the living beings continue their life in their own light from the flame in their heart taking
the material from the memory cells for the dream stories.

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In the deep sleep all the mental faculties, the senses and the organs, the impressions and
experiences along with I am feeling merge and there is propound stillness and Soonyam
everywhere. uouo Ty oz\z o:. Having worked in the waking state with all the senses
mind and desire and having enjoyed the life experience in the higher states resembling the
dream state, regions, the I AM entity of the man reaches the deep sleep state in the heart
and here there does not exit the subject or the object or their relation. This is the state of
Swarga, the perfect peace and Ananda, beyond the creation and the contradictions therein.
The I am in the man living in the waking state and dying there, he is born in the dream
state and dying there he is born in the deep sleep state in the heart. Early morning he rises
from the deep sleep and lo! he is born in the waking state to continue the life. We experience
continuous change within the first two states, a change within the change. Thus the I am
in the man appears to move from one state to another, dying in one state and is born in
another state:- and continues the life in a cyclic movement. We find the change in the body
also - death of body in one state results in the birth of subtle body in another state. All the
above three states are well in our daily experience and the entire life movement in the three
states, is guided, regulated with precision by the laws of nature uniformly and eternally.
Man is, verily, aghast to understand what is death and what is birth in this grand ocean of
change - zD Nwo-Gt uTyN \gnN Es Ezuo \oz uwozY os@
Examining further our own experience, we can say the entire physical body and the heart
is perishable but the subtle body (Lingadeha) with in the heart is imperishable. The I am
feeling is above these two and is immortal. It is neither born nor does it die. It is the essence
of the matter, the psychic feeling, activated by life energy. It is neither matter nor chaitanya
but the essence of the product. Its existence appears as a fact, if viewed from the mind. But
beyond lies impartial umpire, the Sarva Drasta the I am, who identifies with the self-
existence. Chaitanya is alone the pure existence and pure self. I am is feeling only with
no existence. Thus the personified feeling I am evaporates finally into the self - the
impersonal, all pervasive self, the Truth and the Divine Light. In its grand deluge, in the
heart, the world of plurality, the psychic domain and the beings and the be-comings go
down into the abyss.
Process of Death
When the dying person becomes weak and reaches the state of unconsciousness, the Prana
working in the various parts of the body withdraws itself into the heart. All the organs
senses, and the particles of resplendent life energy working in the entire nervous system
turn back to this psychic being I am and he goes back into the astral body in the heart.

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when all the mental faculties, the senses and the organs along with the man I am unite in
the heart, the dying person can not see, can not hear or taste or open the month and talk or
think and respond to others. LNyuo oyuo etc. The doctor examines and says the heart
beat is feeble and there is life.
The psychic being I am having left the physical body and the heart and having reached
the Sukshmadeha is released from the fetters of the frame of the physical body, mind and
memory, attains awareness of his own actions, knowledge and memories. urz uo. At
this stage the being I am experiences the results of his own actions, good and bad. Some
patients in coma appear to be peaceful, pleasant and cheerful with glowing face. While
others feel uneasy, murmuring and muttering, crying and shouting, rising from the bed and
fighting within himself, speaking indistinctly and abusing. All the above symptoms show
the nature of his life before death.
Life after death
The end part of the heart is said to be the astral body, the tz - zuoug or the seed into
which the person and his characteristics are packed in the subtlest form. This part of the
heart becomes luminous due to the Prana (tT ztoz) and in this luminosity the Jeeva
I am departs to the higher worlds either through the eye or through the top of the head or
other parts of the body according as the good and bad results of his own actions, knowledge
and impressions he earned in his 100 years life on the earth.
As a caterpillar, reaching the end of the blade of grass, catches hold of another support
adjacent, and withdraws itself from the former support, even so this Jeeva striking down
this body as worn out and unfit, like the snake casts off the lifeless slough on the anthill and
moves on in a fresh body, this Jeeva attaining the state of senselessness in the astral body
catches hold of another subtle body as the supproting vehicle in the higher worlds and
withdraws, then, this body and the doctor declares the patient dead.
This Jeeva works out a new body as a suitable vehicle in the higher planes to enjoy the
results of his own actions, good or bad, virtuous or evil in heaven or hell.
While in this body:- I am identifies with each and every aspect in the creation. Identifying
with the mind, he says I am thinking:- identifying with the eye he says I am seeing etc.
He identifies with the opposites, papa and punya, desire and the opposite, anger revenge
and love, with all the five elements, the Prana and the athma the gods, goddesses, the
devil and the demon, this world and the other world:- he says I am every thing and every
thing is me and mine. It is the arrogant and ignorant expression of the ego. This ego centric
personality has the roots in this physical existence; spreads its tentacles into the dream

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state and then into the deep sleep - as the seed, which forms the cause for the tree. Hence
the life in the three states is anadi and unending like the seed and the tree, the egg and the
hen. It is the cherished desire of man to fly away and escape this merry-go-round life -
of birth and death with the presence of the intermittent pain and pleasure.
The person with good desires becomes good:- with bad desires bad. As the desire so the
decision of man to work and as he works so is the result of his actions. All such actions
through the senses, mind and the word, desire and impulses in his 100 years of life are
contracted into the astral body and along with them, this Jeeva moves on into the higher
planes of existence.
The soul moves into the higher regions along two paths - the first one being the path of
illumination, light, fire and Prana. The virtuous souls follow this path and finally merge
in the Supreme Light and these souls are freed from the cycles of death and birth. Other
souls not so virtuous, follow the path of darkness, smoke, dusk and matter, they reach the
chandraloka / Devaloka / Pitruloka and also the darkest regions beneath the earth to
enjoy / suffer the results of their actions and finally they return to the earth for further life.
We hear, people saying, he has passed away; he left to the heaven / Swarga; he died; he is
dead; may his soul rest in peace etc cant we explain the meaning properly now? Yet there
is the deep meaning. Who is this he? Is he not the same I am in every living creature?
Does he actually die? Is he born any where any time? Has he got any existence anywhere?
Does he move from state to state actually? What is the truth? Is he not the all pervassive
chaitanya, if purified from the living cell and the Sukshmadeha? Hence forth in
Mahabharatha, the wise Dharmaraj replies to the Yakshaprasna what is the most wonderful
and surprising issue in the world? the wise man replies that man attending the funeral of
many dead men and women in his life still says it is they that are dying not I. Death is
for them but not for me - is the most wonderful feeling in man.
Fact is fact. It is the body that drops from the life creeper I am, now and then, like the
ripened cucumber from the creeper, after Putrification, emitting bad smell. The farmer
buries the same for re-use as manure. Mark, ye! The seed in it begetteth again and maintains
the creeper eternally.
Man lives in ignorance:- He does not stretch the intellect to enquire and understand the
subtler layers of life behind this physical life. The higher worlds exactly resemble the
dream state, full of pleasures, fears and horrors and also resemble the deep sleep state
where there is neither naught nor aught but absolute bliss, peace and happiness. Experience
arises from the memory cells and the memory and the mind are the same:- mind is not

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different from the Body:- Deha and the matter are the same, floating, flirting in the ocean
of chaitanya, the Prana.
In the process of manifestation and the world movement, the most complicated aspect to
understand is the psychic feeling I am and the faculties of mind attached to it. Same
feeling I am caught with in the physical body and the physical heart, feels the pain and
suffers the pangs of decay, disease and death:- at the other end rising and merging in the
divine light (oz\ut) the same man I am declares himself as immortal, eternal, universal
and all pervasive (Nz u\ , E u; E, Ewo Fuo). In fact the I ness is a
feeling in the process. It has no existence; for a man identifying with Deha and mind -
which has no existence appears as existing and which exists truly appears as not existing.
This is Maya.
Perfect knowledge, verbal and actual of the above three states dispels the ignorance due to
the intervening adjuncts and convinces the aspirant about the continuity of the life into the
three worlds. The word death is wrongly understood and people are terrified of it. It is
welcome for it leads to birth. Birth and death alternate. Nothing is unchangeable in this
existence. Contradictions and opposites are the gift of the nature. Birth and death are the
desirable events in the process of life and the enquiry into the Truth. zt uNuYo ETz Eyo.
wn { Ftwoyo E@
A determined person, with concentration, strong desire and effort sits in his yoga:- controlling
his senses, mind and desire from running out, directs his personality and the life into the
heart. Abiding in his own self - I am, he enjoys the supreme peace Ananda in the deep
corners of the heart (omY, uo Euooz) away from the hustle and bustle of the
body, the outer world and finally annihilates theegocentric I am personality in the astral
body. Finally he merges in the nirvana just like in the deep sleep. In the process he
experiences the three state of waking dream and deep sleep, externalized as this world,
the celestial and the Swarga and declares the true knowledge out of experience for the
benefit of mankind. r zN uo@
The scriptures warn that who ever prays, worships and observes the austerities in ignorance,
he will reach the darker regions. Thus it is incumbent on man to understand and acquire
perfect knowledge so that their prayers and worship may yield expected results. To sum up
the topic, behind the physical world there is the psychic and the subtler world with the
psychic beings and finally, the Swarga (heaven) the abode in which the other two merge
and rest just like in the seed. Thus we find the pralaya and sristi exactly resemble our
deep sleep state and thewaking state. While we experience the waking and deep sleep state

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within 24 hours every day. Our life in the 100 years and in the multiples of time of life, of
the living beings, beyond and the unseen and the unknown-for our present mind and senses
is said to be the day of 24 hours, the kalpa for the creator, Brahma.
With the above knowledge we can convincingly explain the statements in the scriptures:-
1. In Kathopanishad Nachiketa invites death and through death reaches the yamaloka
and the dialogue starts between God Yama and the boy about life after death and what
happens to the soul after death.
2. In the Bhagawad Geeta Lord Krishna shows the entire creation within his cosmic
psychic personality to Arjuna. Similarly he shows all three worlds in his mouth to his
mother Yashoda, when she wished to see whether he was eating the mud.
3. In the Ramayana, both Rama and Ravana raise their chariots into the sky and fight
each other with arrows. It is nothing but intervening psychic domain where every
thing exists in the subtler form.
4. Anjaneya flies and jumps over the ocean to reach Lanka in search of Seetha and also
travels in the sky in his cosmic and psychic form to Himalayas to fetch the sangeevini
for Laxmana who is rendered by the arrows unconscious in the battlefield.
5. All the stories between the suras and asuras and the king Indra etc. in the Swargaloka
as narrated in the Puranas indicate the intermediary psychic world.
6. Sage narada visiting the three worlds and the Pathala.
7. Vishvaamitra creating the third world in between (Trisanku swarga).

Mahayogi Sudhakarjee
Daharopasana Kendra,
6-3-1176, Begumpet, Hyderabad-500 016.
Ph: 040-23406464, Cell: 74168 68207