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in right earnest. What one has attained can be achieved by another also.
If a new-born child who has not done any wrong action in this birth undergoes great
suffering, this is the fruit of some evil deed done in the previous birth. If you ask, how the person
was induced to do a wrong action in this former birth, the answer is that it was the result of some
wrong action done in a birth still anterior and so on.
Many intelligent fathers have sons with dull intellect. If a shepherd boy gave you some food
and water in your previous birth when you were dying of starvation, he will be born in this birth as
your son, with a dull intellect to enjoy your property.
When creatures are born, they evince a desire to suck the breast and show an instinct of
terror. Therefore it follows that they remember the sucking of the breast and the pains experienced
in the previous birth. This shows that there is rebirth.
Even a child exhibits Harsha (exhilaration), Soka (grief), fear, anger, pleasure and pain. The
Dharma-adharma Samskaras of this birth cannot be the cause of these. The Samskaras of the
previous birth must have a support (Asraya). From this we can clearly infer the existence of Jiva in
the previous birth, and the Jiva is Anadi, or beginning-less. If you do not accept that the Jiva is
Anadi, the two defects, viz., Kritanasa and Akritabhyagama will creep in. Pleasure and pain which
are the fruits of virtuous and vicious actions done previously will pass away without being enjoyed.
This is Kritanasa (loss of merited reward). So also, one will have to enjoy the pleasure and pain, the
fruits of good and evil actions, which were not done by him previously. This is Akritabhyagama
(receiving unmerited reward). In order to get rid of these two defects, we will have to accept that the
Jiva is Anadi or beginningless. Else, life would be unaccountable.
Some Yogic students ask me: How long should one practise Sirshasana or
Paschimottanasana or Kumbhaka or Mahamudra, to awaken Kundalini? Nothing is mentioned on
this point in any book on Yoga . A student starts his Sadhana from the point or stage he left in his
previous birth. That is the reason why Lord Krishna says to Arjuna: Or he may be born in a family
of wise Yogins. There he recovereth the characteristics belonging to his former body and with these
he again laboureth for perfection, O Joy of the Kurus (Ch. VI: 42, 43). It all depends upon the
degree of purity, stage of evolution, the degree of purification of Nadis and the Pranayama Kosa,
degree of Vairagya and yearning for liberation.
Some are born with purity and other requisites of realisation on account of their having
undergone the necessary discipline in their past life. They are born Siddhas. Guru Nanak, Jnana
Dev, Vama Deva, Ashtavakra were all adepts from their very boyhood. Guru Nanak asked his
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DOCTRINE OF REINCARNATION
teacher in the school when he was a boy, about the significance of OM. Vama Deva delivered a
lecture on Vedanta when he was dwelling in his mother s womb.
Man does actions with the expectation of getting fruits and so he takes a birth to enjoy the
fruits of his actions. In the next birth, he does some more actions and he has to take another birth. In
this manner the Samsaric wheel is revolving from eternity to eternity. When one gets knowledge of
the Self, he is liberated from this round of births and deaths. Karma is beginningless and Samsara
also is beginningless. When a man does actions without expectation of fruits in selfless spirit, all the
fetters of Karma get loosened gradually.
Die to live. Kill this little I and attain immortality. Live in Brahman. You will live for ever.
Possess Atman. You will have eternal life. Identify yourself with your soul. You will cross the
ocean of death or Samsara. Rest in your Satchidananda Svarupa. You will have everlasting life.
A leech moves on a blade of grass and reaches the end of the blade. It first catches hold of
another blade with the forepart of its body and then draws its hindpart on to it. Even so, the Jivatman
(individual soul) abandons the present body at the time of death, fashions the future body by his
thought and then enters into that body.
A good or bad deed always brings its good or bad fruits. You will find in Mahabharata: Just
as a calf finds out its mother among a thousand cows, so also an action that was performed in a
previous birth follows the doer.
Yadrisam kriyate karma tadrisam bhujyate phalam,
Yadrisam vapyate, bijam tadrisam prapyate phalam.
Just as the fruit corresponds to the seed that has been sown, so also the fruit of the actions
that are performed by us correspond to the nature of the actions that we perform. This is an infallible
law of nature. He who has sown the seed of a mango tree cannot expect a jack fruit. He who has
done evil actions throughout his life cannot expect happiness, peace and prosperity in his next life.
Many are the times we have been together in the past, and also been separated and so again
shall it be in the future. Even as a heap of grain removed from granary to granary ever assumes new
order of arrangement and new combination, so is the case with Jiva (human being) in the universe
through his arrangement (Yoga Vasishtha).
Reincarnation Is Quite True (ii)
Kamlesh Kumari Devi, alias Gita Murti, commenced preaching the Gita at the age of two
and a half years. She was born on Tuesday, the 12th of December, 1939. The ideas of the
transmigration of soul and eternity of life, although recorded in our holy scriptures, are dormant and
latent in our practical life.
She used to sit in the lap of her father and pronounce the Slokas of the Gita in her broken
language. She used to glance at the Gita as well. At the age of two and a half years her father, Pundit
Devi Dutt Sarma, took her to the garden outside Lohgarh Gate, Amritsar, where Swami
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WHAT BECOMES OF THE SOUL AFTER DEATH
Krishnananda was holding discourses on the Gita. The Swami narrated the story of an
eight-year-old girl at Allahabad who could recite the verses of the Gita beautifully. On hearing this,
Kamlesh Kumari felt excited and forced the Swami and audience to hear her lecture on the Gita. She
delivered her first lecture and deeply impressed the audience.
Swami Krishnananda presented to her some Hindi books: Hindu Dharma, Parshisht, etc.,
which she fluently read to the astonishment of the Swami. After that she delivered lectures at
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