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Namah Shivaya Namah Shivaya Namah Shivaya
Death is guru and god, not oblivion as perceived by body centered individuals. Death is a boiling
process. Whenever your engrams, desires, fear, greed, everything is boiled in the high energy,
there is a possibility your desires can become reality, your fears can be conquered. You
can be free from both desire and fear if you are ready courageous enough to face the process
with consciousness. Understand, during the death your desires come in front of you just
to make you understand the disillusionment which can be caused by their presence. Fears
come in front of you make you understand they cannot frighten you anymore. But if you do
not have the awareness to look into them you get deluded by them. Even while they come
to reveal the truths about them, it is like mistaking a friend to be a enemy, and before even the friend expresses
his friendliness, you thinking he is enemy and dealing him with a different attitude.
So when the desires and fears come in front of you during the moment of death, have patience
and restful awareness to look into them. They are coming in front of you just to tell you
their disillusionment and their ability that they can't frighten you anymore. By not
looking at them with a deep restful awareness, those desires are given a wrong extension
of life by your unaware unconscious mind. When the desires are given a wrong extension
of life, what you experience is heaven. When the fears are given the wrong extension of
life, what you experience is hell. With restful awareness when you deal both of them what
you experience is liberation.
Death can be a great guru to liberate you and god to give you the ultimate. Having restful
awareness in every moments of your life during the great attacks of fear and greed while
you are in the body is the best way to prepare for the death, and ability to handle your
fears and greeds which you may encounter while you leave the body. Moment of the leaving
the body is of great importance. That moment will decide the way you are going to continue
your further journey.
So prepare yourself with restful awareness, continuously being a jeevanmukta, practicing
living enlightenment, being established in restful awareness, during all the chaos or
the tsunamis of fear and greed attacks in your life. While you are in the body in unconscious way without having awareness,
perception on death before dying or during dying can bring tremendous suffering and can
bring a big damage to the conscious evolution process which is termed as nivritti in the
upanishadic records. So understand moving consciously into the death process liberates you from the fear and greed. Every
moment in your life when you go through the fear or greed, the small dimension of death
is perceived and experienced by your restless consciousness. Bring restful awareness; you
will have complete depth in handling the fear and greed with restful awareness, so it can
liberate you.
As these truths are apourushya and saarvabhoumya, not dependent on any individual, including
the body through which it is read out, and saarvabhoumya - universal, anybody who internalizes
this truth, aligns their conscious process of cognizance based on these truths, will
be liberated and will celebrate their very existence by the grace of the Kalabhairava
Mahaakaala, the Cosmos itself.
QUESTIONS & ANSWERS
The first question today is from Ma Nithya Priyatmananda, who is asking, 'Dear Kalabhairava,
what are the steps of the death meditation that we need to do every night? Kindly explain.'
Every fear you accumulate, every fear makes you feel agitated, every fear which you do
not want to think, remember, go through, go into all those fears consciously, neither
deciding to save yourself from that fear nor having greed to achieve what you are afraid
of. So without having the greed or fear, enter into the fear. Naturally the fear will lose
its quality of fear when you do not carry fear or greed for the fear. Greed has its
quality of greed because your greed for greed and fear about the greed. Same way the fear
has the quality of fear because your fear for the fear and indirect greed towards the
fear.
So when your fears are approached with fearlessness and greedlessness, the straightening out of
your consciousness everyday happens. The change of consciousness from jagrat to swapna, swapna
to sushupti, the waking state to dream state and dream state to the deep sleep state, happens
because your awareness is not straightened out. Either the bumps of the fear or bumps
of the greed responsible for your consciousness jumping from waking state to dream state or
dream state to deep sleep state. If you remove all the bumps of the fear before falling asleep
you will not fall asleep, you will fall into something called restful awareness which is
recorded by the word turiya by the earlier mantra drashtas. So the word turiya denotes
the state of falling into the restful awareness without the bumps of fear or greed. Every
night remove all the bumps you created during your daytime through fear or greed. Continuous
practice of removing all the bumps of fear and greed by facing them will help you to
fall into the state of turiya. This is what Mahadeva calls as death process - nirbhaya
dhyana.
The next question is from Sri Nithya Atmamaneeshananda. He is asking, 'Lord Mahadeva, my pranams.
It is said you have given boon that anybody dies in Kashi he gets liberated. For this
reason many people live in Kashi and wait for death to happen. What is the truth? Just
physical living in Kashi is enough, or something more was instructed by you to do in addition
to physical living?'
As Mahadeva it is my own words - people who live and leave their body in Varanasi get
liberated. Along with living and leaving there was some spiritual preparations prescribed
like doing ajapajapa and constantly being aware of the 3rd eye - ajna chakra. The whole
air and the atmosphere was filled with this divine instructions and the spiritual practices,
and maintained by myself as Kalabhairava. Still now anybody who is not capable, who
is not practicing these practices for the minimum required amount, will be moved out
of the Varanasi's boundary before they leave the body due to some reasons, out of their
ignorance or by the natural forces. So anybody who lives and leaves their prana in the Varanasi
boundary naturally directly is liberated and achieves enlightenment.
I Kalabhairava still maintain the sanctity of that vow and the place - physical place
Varanasi. The sanctity and the vow which I gave it to the place, physically to Varanasi,
does not have extinction. It does not have expiry date. As long as the planet earth exists
and the physical place Varanasi exists, only the people who are practicing these 2 great
truths of ajapa japa and centering themself on the 3rd eye will be able to live and leave
their body in Varanasi. The very space and the place is filled with the physical vibration
and the presence of me Mahadeva as Kalabhairava.
The place, physical place of Varanasi, is equivalent to the eternal incarnation body
- nithya avatara shareera. How in the incarnation's body eternally I Mahadeva reside, same way
the place, physical place of Varanasi becomes the center of me-Mahadeva's residence eternally.
As Mahadeva-me reside in that very space physically, being centered, anybody who even makes the
sankalpa of living and leaving their body in Varanasi or inspired, initiated to live
centered on ajapa japa and being centered on the 3rdeye ajna chakra. Anybody who refuses,
resists, is naturally moved out of that physical place before they leave the body, before their
death. Still Kalabhairava-me directly supervising this physical act of removing the people who
are unqualified out of the boundary of Varanasi and bringing the people who are qualified
into the physical boundary of Varanasi personally. Still I am over-looking and looking after
managing the affairs of Varanasi physically assuming the physical plane control over the
whole place.
Anybody comes there with a simple open eyes will see my physical administration in Varanasi.
As this questioner himself is shown the physical form of Kalabhairava in the form of a photograph
inside the Kalabhairava temple he does not need to doubt the existence of Kalabhairava
in physical form and administering the Kalabhairava in Varanasi as the physical place. Not just
on the spiritual place, in the physical place of Varanasi Kalabhairava-me is running the
administration - who should be residing inside the physical boundary and who should be asked
made to vacate the physical boundary of Varanasi before they leave the body.
These are some of the sacred centers on the planet earth has a direct connection with
the spiritual plane, and the laws of the cosmos is applicable still into the land of these
places, the cosmic law, whoever rules and makes decisions of any man-made laws in these
sacred centers. How the incarnations' bodies can never be brought under the man-made laws,
those bodies can neither be punished nor be treated under the-man made laws, neither be
controlled nor be rewarded under the man-made laws. The bodies of the incarnations function
based on the cosmic law can never be rewarded or disrespected, can never be treated or abused
by the man-made laws. It stands above the man made laws and continues to radiate its
grace beyond any man-made laws and regulations. Same way Varanasi stands beyond the man-made
laws. It still functions based on the cosmic law, as Kalabhairava himself is ruling and
organizing and running the whole administration even now physically.
The next question is from Suresh Kandaraj, who is asking, 'What happens to the soul
of the people who die in accident or get murdered. Is it similar to suicide?'
In accidents if the person is directly involved saying yes to his own death, it will be treated
as a suicide, or if he is not directly involved saying yes to that death, it is only the situation
and things which are beyond his control are saying yes to his death, it will be considered
as ***. During the suicide, the remaining part of the time he has to live without body
will be with a deep guilt and pain, but if it is *** he will neither carry the pain
nor the guilt. He will be just given a space to rest without any suffering or the torture.
He will be just waiting only with the waiting mode without any guilt or suffering. But if
it is suicide he will be waiting along with a deep guilt and pain and suffering. Usually
the ghosts which disturbs the human beings, rishis, gandharvas, kinnara, kimburudas, are
the souls which has committed suicide not murdered. The murdered ones will have tremendous
sympathy and helping tendency towards the human beings and kinnara kimburuda gandharva
gandhara rishis.
So the murdered ones can be of a friendly use for human beings, but the suicide ones
as they themself will not be in restful awareness will not be able to help, and anybody who
connects with the suicided ones who have committed suicide will be in danger. The people who
have committed suicide, those individual souls will only be playing cunning games to impart
what they feel as a suffering and torture and pain towards others as their deep frustration
and anger towards everything in the life, and will not be of any use or help to human
beings. So Mahadeva Kalabhairava instructs all the mediums who are relating with the
departed ones not to contact, relate, try to take any help with the souls which have
committed suicide. But you can relate and try to receive the help and friendliness in
any form any way which you know available abovesaid to the souls which are murdered.
The next question is from Dr. Sundaresan from Sri Lanka who is asking, 'Dear Kalabhairava,
namah Shivaya. When does the death happen? Is it when the heart stops or when the respiration
stops or when the brain death occurs as per our medical guidelines? How can a doctor help
the soul which is leaving the body?'
What you understand as clinical death has nothing to do with the death. When death happens
all these symptoms which you asked happens; heart stops brain stops and all the other
symptoms which you claim during the clinical death happens. Please understand if all these
things are happening one by one by one, when all of them happen, when the last symptom
happens, that should be the moment of death as per the normal human understanding. Among
these happenings of respiration stopping, heart stopping, brain stopping, which one
happens last that should be the moment of death. Even if one is still happening then
the death should be not be declared. Still the person should be considered as alive.
But even after all these three happens, only if the reflection discontinues to get reflected
on ananda gandha, the complete death happens. The possibility of returning to that same
body becomes impossible. It gets stopped. Till that happens the possibility of returning
to the same reflection on the same body still exists.
So what you call as clinical death should be the happening of all the three. Which one
happens last that moment should be considered as clinical death. Even if one of them are
still functioning the person should not be declared as dead. Even all the three happening
is not complete possibility that the soul's reflection will not be happening on the body
again. It is only the humanly impossible to make the soul again reflect on the same body.
So human beings can declare that as death. Cosmically only when the reflection of the
ananda gandha stops happening on the individual body he will be declared as dead, which will
happen only after this three physical symptoms happen. Unless this three physical symptom
happens the fourth one of the stoppage of the reflection of the ananda gandha will not
happen. Sometimes even after this three, the heart stopping respiration stopping brain
stopping, ananda gandha can continue to reflect on the body for days or sometime months, sometime
ages, as in the case of jeevasamadhi siddhas - the siddhas who are living in the body but
stopped all the movements and actions of the body voluntarily. But all practical purposes
for all human purposes, all human beings can be declared as dead only when all this three
happens. Even if one is yet to happen you should be waiting and should not declare the
person as dead.
Let the vibrations of Mahadeva Kalabhairava bless all the bodies exist here with his initiation
and liberate every body exists here from death and let all the bodies present here be freed
from the death and be liberated from the death. The Kalabhairava and his presence let it radiate
many things which cannot be translated as words just as a pure vibration and living
silence the vibrant stillness. All the bodies seen by this body be blessed to imbibe the
vibration radiated from this body and through this body, which can't be converted into
the understandable words by you all, be radiated and enter as initiation into every one of
the bodies present and seen by and through this body. Namah Shivaya Namah Shivaya Namah
Shivaya .....hara hara hara...... hara hara hara
Read the questions.
The next question is from Magalee Laurent who is asking, 'Beloved Swamiji, is doing
the ritual for the departed being done after death important?'
It is important as the living ones will be tormented by the unconscious memory and the
living ones will project their life's understanding and fear and greed on the departed ones. For
the healing of the living ones the rituals for the death is important. Perform as long
as you are free from the fear and greed projection of yours on the dead ones. When you are completely
free from your fear and greed being projected on the dead ones you can stop performing those
rituals.
The next question is from Vishnu from Chennai, who is asking, 'What are all the practices
and chants to be done to a person who is terminally ill to help him have a conscious death?'
Kalabhairava: Recite all the akashic records readings done by Kalabhairava, chant all these
great verses continuously. That itself will make the individual choose the conscious death.
So akashic readings by Kalabhairava using this body of Nithyananda is enough to make
the individual decide to have conscious death.
The next question is from J. Sumathi from Chennai who is asking, 'During our lifetime
we get chances to reduce our karma. Do we get such chances of reducing karma between
death and rebirth? Thank you.'
No. Between death and rebirth, either you are in highly elated mood if you go through
the conscious death, you are highly depressed if you go through unconscious death. The extraordinary
elation or the extraordinary depression both spaces growth does not happen. Extraordinary
elation is considered as heaven. Extraordinary depression is considered as hell. Neither
in hell nor in heaven the conscious exhaustion of the karmas is possible. You will not be
able to exhaust the karmas neither in hell nor in heaven as the space of the possibility
for the mixture of both, possibility of the mixture of the both which is bhooloka, the
planet space, is required for your conscious growth. The space and the time between death
and rebirth cannot be used for growing consciously. So anything needs to be done for the conscious
growth needs to be done between the time of birth and death not between death and rebirth.
The next question is from an ashramite who is asking, 'Dear Kalabhairava, scientists
and researchers say Near-Death-Experience is a change in the brain chemistry and brain
function and not a trip to heaven. Is Near-Death-Experience really a change in the brain chemistry?'
Trip to heaven cannot happen without changing the brain chemistry and brain function. Change
of brain chemistry and brain function can happen only if the trip to heaven happens.
The heaven is physical reality only as much as the world's physical reality. In ultimate
sense neither the world is physical reality nor the heaven is physical reality. Both are
nothing but chemical change in brain and change in the brain function. In other way if you
consider the physical reality as reality, with that comparative existence, with that
comparison you can call going to the heaven, trip to heaven is also a reality. So trip
to heaven, trip to planet earth, both are either chemical change in your brain or trip
to both the places. So if this is reality that is also a reality. If this is illusion,
from the ultimate source that is also an illusion. So trip to the heaven and change in the brain
function both are one and the same. Without one the other does not happen. So do not underestimate
the change in the brain function, chemistry in the brain function, as ordinarily.
The next question is, 'Why do we remember our past when we wake up from sleep, but not
when we wake up into a new life after death? Is it because we take a different body after
death?'
Even after sleep you do not remember all the past. The amount of the destruction of your
body is very less, but how much your body is destroyed that much of your past gets into
the karana layer, the causal layer, and you do not remember. In the death the destruction
of your body is more. Because of that the non-remembrance of the bio-memory is also
more.
The next question is, 'Is it possible to regain the memory of our past lives? Does one need
to have a special body and nervous system to withstand such an experience?'
Only the nervous system which is prepared by the yogic practices like unclutching which is freely
easily able to handle the present life bio-memories available without getting stressed tensed
diseased disturbed will be able to handle the more memories of the past life.