Living Bhagavad Gita 20: The Other Side of Death

A series of short articles on the Bhagavad Gita for people living and working in our volatile, uncertain, complex and ambiguous times filled with stress and fear. This scripture born in a battlefield teaches us how to face our challenges, live our life fully, achieve excellence in whatever we do and find happiness, peace and contentment.

[Continued from the previous post]

I have heard, Krishna, that those who destroy their family ways dwell in hell for boundless years.

BG 1.44

A samurai once came to Zen Master Hakuin and asked him, “I want to know about heaven and hell. Do they really exist?”

Hakuin looked at the soldier and asked, “Who are you?” “I am a samurai,” announced the proud warrior.

“Ha!” exclaimed Hakuin. “What makes you think you can understand such insightful things? You are just a brute soldier! Go away! Don’t waste my time with stupid questions,” Hakuin said waving the samurai away with his hand.

The enraged samurai couldn’t take Hakuin’s insult. He drew his sword, ready to kill the master and Hakuin responded calmly, “This is hell.”

The soldier was taken aback. His face softened. Humbled by the wisdom of Hakuin, he put away his sword and bowed before the Zen Master. “And this is heaven,” Hakuin stated, just as calmly.

Exactly as this story tells us, the heaven and hell we are told we will go to after death are states of mind, not geographical places.

Let’s take a good look at what is meant by heaven and hell.

O0O

Greek mythology talks about the Furies, also called the Erinyes, who punish those who commit grave sins or crimes. According to some traditions they were born from the drops of blood that fell on Gaia, Earth, when the Titan Cronus castrated his father Uranus and threw his genitalia into the sea and it is this horrifying nature of their birth that gives them their vengeful nature. Their descriptions and functions vary in different stories told about them but they are generally described as ferocious foul-smelling winged females with burning breath, snakes for hair, blood dripping from their eyes, bat wings and black skin, who could also appear as storm clouds or swarms of insects.  They are vengeful and pitiless in their pursuit of justice, particularly justice for the dead.

In the Greek playwright Aeschylus’ Oresteia trilogy, for instance, King Agamemnon before sailing to Troy for the Trojan War sacrifices his daughter Iphigenia to Goddess Artemis for getting good weather. While the king is away his wife Clytemnestra takes Aegisthus as her lover. Later when Agamemnon returns after the war, Clytemnestra and Aegisthus together murder him and Aegisthus seizes the throne. Agamemnon’s daughter Electra fearing for the life of her young brother Orestes takes him away and gives him to her father’s friend King Strophius who raises him as his son.

As a grown up man, Orestes goes to the oracle of Delphi and asks him what he should do to avenge his father’s murder and is advised by the oracle that he should murder his mother and her lover. He now goes to his country Mycenae and there kills his mother and her lover in spite of the mother’s pleas that a son should not kill his own mother, after which the Furies pursue him relentlessly for his matricide.

Greek mythology also speaks of Oedipus being pursued by the Furies for killing his father and marrying his mother, though both actions were done unknowingly.

Greek mythology tells us numerous tales of the Furies pursuing those who commit heinous crimes or sins. India does not have the concept of Furies but India says the same thing in a different way: what India says is that our evil karmas pursue us relentlessly. Avashyam  anubhoktavyam kritam karma shubhaashubham: We must all experience the results of our karmas, both good and bad. There is no escaping them.

From a psychological point of view, the Furies could be seen as our sense of guilt. And guilt will be there whether the action was done consciously or unconsciously and in that sense the Furies pursue you even for wrong actions done unknowingly, which explains why Furies pursued Oedipus though his patricide and matricide were both actions done unknowingly. That is true about karmas too.   

But what exactly are karmas then? Let us try to understand this with the help of Transactional Analysis, since to many of us today the rational language of western psychology is easier to understand than the language of ancient wisdom.   

O0O

Transactional Analysis [TA] is a branch of psychology/psychiatry born in the 1960s and shot instantly to fame, particularly because of what it told us about our interpersonal behaviour and the intrapersonal processes that go on in our hidden depths on which our outer behaviour is based. Among other things, TA speaks of what are called scripts, speaking of which transactional analysts say that “in the life of every individual the dramatic life events, the roles that are learned, rehearsed, and acted out, are originally determined by a script.”

According to psychologists Muriel James and Drorothy Jongward, these psychological scripts are very much like theatre or film scripts. As they say in their best-selling book Born to Win, “Each has a prescribed cast of characters, dialogue, acts and scenes, themes and plots, which move toward a climax and end with a final curtain. A psychological script is a person’s ongoing program for a life drama, which dictates where the person is going with his or her life and the path that will lead there. It is a drama an individual compulsively acts out, though one’s awareness of it may be vague.”

Transactional Analysis tells us that these scripts begin to be written, or programmed, in early childhood, based on the transactions between parent figures and children. Depending on the nature of these scripts, children become “heroes, heroines, villains, victims and rescuers and – unknowingly – seek others to play complementary roles.”

Eric Berne, one of the founders of the Transactional Analysis movement says: “Nearly all human activity is programmed by an ongoing script dating from early childhood, so that the feeling of autonomy is nearly always an illusion – an illusion which is the greatest affliction of the human race because it makes awareness, honesty, creativity, and intimacy possible for only a few fortunate individuals. For the rest of humanity, other people are seen, mainly as objects to be manipulated. They must be invited, persuaded, seduced, bribed, or forced into playing the proper roles to reinforce the protagonist’s position and fulfill his script, and his preoccupation with these efforts keeps him from torquing in with the real world and his own possibilities in it.”

Transactional Analysts explain how these scripts are originally formed. Pointing out that children are amazingly sensitive and pick up messages about their self-worth right from the beginning, they explain that the first experiences of the infant are extremely important in this. From whether they are touched and hugged or ignored, from whether they are given warmth or left coldly alone, and later from other forms of behaviour of the significant people around him, like whether they are crooned to or spoken to without affection, from the messages in the eyes of these people, from their smiles and frowns and other facial expressions and so on, the child makes conclusions about himself and his self worth. These initial conclusions he forms become powerful scripts in his unconscious and they influence his future behaviour powerfully. In later stages, when they are grown enough to understand, children write scripts based on the verbal messages they get from their parents and other significant people. For instance, a mother’s comment watching her child explaining something to her doll that she would make an excellent teacher one day can become an unconscious script in her that eventually leads her to choose teaching as her profession. Or it could be a visiting relative’s unthinking comment that that the little boy is going to be a terror when he grows up that takes the shape of a script.

These scripts are then based on our unconscious reactions to our life events. 

In whatever way they are formed, these imprints on our psyches are non-verbal and are hidden deep in our unconscious. That is, they are in the form of images, feelings and so on, and not in words, and are hidden from the light of our consciousness. And they exert powerful influences on us and shape us and our lives. These scripts decide what we become, what our strengths and weaknesses will be, how we act and react, whether we will be winners or losers, whether we will derive success and happiness or defeat and unhappiness from life, whether we will be persecutors, victims or rescuers, whether we will be heroes and heroines or villains, whether we will be healthy, balanced and effective or suffer from anger-proneness, assertiveness problems, communication problems, relationship problems, sexual problems, violence, manias, phobias, neurotic behaviour and so on.

O0O

Ancient India refers to what transactional analysts call scripts, the unconscious imprints on the psyche, by several names. One of them is Chitra-Gupta, the accountant of Yama, the god of death. According to Indian mythology, Chitra-Gupta keeps an account, much as Gabriel does in Semitic mythology, of every deed we do on this earth and of every thought we think. And when we die and go to the other world, Chitra-Gupta opens the pages containing our account in his book and depending on whether we have done good or bad, depending on whether we have acquired punya [merit resulting from virtuous thoughts and deeds] or papa [sin], or it is a more or less equal balance of the two, he sends us on our onward journey, to heaven to enjoy or to hell to suffer or to the earth to be reborn.

Chitra-Gupta literally means pictures [chitra] that are hidden [gupta] – what Transactional Analysis calls our life scripts hidden deep in our unconscious. It is these that make us what we are at all times, do what we do. Chitra Gupta decides our future not merely after our death, but does so at all times. It is Chitra Gupta that has decided what we are now. For, our present is a result of these hidden pictures generated in our dark depths by our past thoughts, actions and reactions. And what we will become in the future is being written now – in the same dark depths of our psyche, by our present thoughts, actions and reactions, in form of images.

Indian philosophy uses other words to describe what TA calls scripts. Karmas, vasanas [psychological dispositions] and samskaras [inner culture] are nothing but TA’s scripts. Karmas are the deep imprints that we write on our psyches through our thoughts, actions and reactions. It is these karmas that give shape to our vasanas and samskaras.

Both Transactional Analysis and India believe that while scripts are powerful, they are alterable. Millennia ago India developed ways of altering our karmas, one of which was meditation, and TA talks about re-scripting, which is essentially a method of altering our life scripts. One of the aspects that I covered in Management Development Programmes for corporate officers included sessions in which I helped the participants to deep relax consciously and in that deep relaxed state to replace old scripts with new ones using such western methods as the swish technique and so on.

However, there is a major difference between the approach of TA, essentially a product of western thinking, and Indian philosophy. While transactional analysts say that scripts are decisive in shaping our self perceptions, behaviour patterns and life events, they say that the earliest scripts are formed in our early infancy, or, according to some, in our pre-natal state. Indian philosophy, however, tells us that we carry these scripts [karmas/vasanas/samskaras] with us from life to life.

Just as our life when we are alive and our rebirth after our death are decided by our karmas or life scripts, the life we live in our post death state too is decided by these life scripts or karmas that we carry with us when we leave the body behind and travel into what the yogis of Tibet call the bardo state – except that in that state the experiences are entirely mental since we do not have a physical body.

In our death and the journey into the bardo, we leave behind just the physical body, everything else travels with us. That is why it is said that death is no more than a change of clothes.

Since the experiences of the bardo are bodiless, mental, they are very much like our dreams. Just as in our dreams our experiences become intense, frequently far more intense than in waking life, and absolutely real so long as they last, so are the experiences of the bardo. In dreams beautiful things are far more beautiful than in real life, ugly and repulsive things are far more ugly and repulsive, and so are our pleasures and pains far more intense than they are in real life. And just as our dreams are illogical, so are our post death experiences. And bardo time is exactly like dream time – a dream that lasts just a few minutes of waking time can appear to last years in the dream, sometimes beginning with us as children and ending when we are old. That is why some cultures speak of hell and heaven, both of which no than what we dream in the bodiless state, as eternal.

Indian culture speaks of hells as endless in number – for instance, the Garuda Purana speaks of andhatamisram, rauravam, maharauravam, kumbhipakam, kalasutram, sukaramukham, andhakupam, taptamurti, and so on and on. This is because exactly as the life experiences of each of us are unique, exactly as our dreams are unique, so are our bardo experiences. Each one of us experiences our own unique pains and pleasures in what we call hell and heaven, but they are experiences generated by our mind based on our thoughts, emotions, feelings, memories, the life scripts we call karmas and so on, and all experienced within our mind. Apart from this, we do not go to any heaven or hell in any geographical place or separate dimension.          

Arjuna’s fear that those who destroy family traditions will have to spend endless time in hell when he tells Krishna “I have heard, Krishna, that those whose family traditions have been destroyed will have to live in hell for an indefinite period” is unfounded. In his desperate search for justifying his decision to abandon war and run away from his duties, he is giving this as yet another reason. Even if we go by the traditions of the day, the belief in the Mahabharata world was that the kshatriyas who die courageously in war go to the heaven of the heroes – the veeraswarga. Going by the story of the epic, we find men like Duryodhana in heaven after their death because he fought the war fearlessly as a true warrior should, even though he is an atatayi, a felon who committed terrible crimes throughout his life and was more responsible than anyone else for the millions of deaths in the Kurukshetra war.

O0O

Since our post death experiences depend on our present life and thoughts, what religions and ancient spiritual traditions tell us is that just as lust, anger, greed, pride, and other asuri sampada make us suffer while we are alive, these will continue to torture us after our death too. So unless we want to suffer in the bardo, we must live a life of love, kindness, compassion, forgiveness and so on.

Desire for vengeance is one of the most powerful negative feelings we can experience and so is guilt. These two can haunt us not only throughout our life, but also across lifetimes, as the story of the Roman brothers in Tales of Reincarnation tell us. Because the elder brother felt the need for vengeance at the moment of his death and the younger one felt intense guilt about causing his elder brother’s death though accidentally, the two of them are born again and again innumerable times for two thousand years, in each life living out their vengeance and guilt.

Forgiveness is the way out of vengeance and acceptance of the past, of what happened, is the way out of guilt. That and never repeating our mistakes, never causing harm to anyone consciously.

Atonement is another way, as thousands of cases tell us. One such case is discussed by the English novel Atonement [and the movie of the same name based on it]. Atonement tells the story of a thirteen year girl who lives in pre-World War II England. She witnesses a scene of intimacy between her elder sister and her lover, misunderstands it and commits a terrible crime against the two. Her guilt when she realizes the truth of what she witnessed and what she did eats away at her for years and she seeks atonement for her sin by dedicating her life for reducing the pain of those who suffer.

Knowledge of the self, knowledge of what we are, not theoretical but experiential knowledge, is the ultimate way to come out sins, says the Gita. It is the mind that commits sins and we are not the mind. We are not touched by the sins of the mind just as the waking man is not tainted by the sins he commits in his dreams. We are something far beyond the reaches of the mind, something that cannot be touched by sin or virtue, something that weapons cannot cleave, water cannot wet, fire cannot burn, something that has neither birth nor death, something that is forever beyond what is in the technical language of Vedanta called doership and enjoyership, kartritva and bhoktritva.  Sins are there only so long as the ego is there, only so long as the mind is there. That is why Krishna says in the Gita that even if you are the worst sinner of all sinners, you shall cross the sea of your sins by the raft of knowledge: api ched asi paapebhyah sarvebhyah paapakrit-tamah; sarvam jnaana-plavenaiva vrijinam santarishyasi. [BG 4.36]  

To Hinduism, sin too is an illusion like everything else; there is no everlasting sin and there is no eternal punishment, there is no eternal heaven and there is no eternal hell. Once you go beyond the mind, you are freed from all illusions, including the illusions of sin and virtue. There are no bad karmas then, just as there are no good karmas. Continuing his earlier statement about crossing the sea of sin with the raft of knowledge, Krishna says yathaidhaamsi samiddho'gnir bhasmasaat kurute'rjuna; jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa [BG 4.37]. Just as the blazing fire reduces everything it consumes to ashes, Arjuna, the fire of knowledge reduces all karmas to ashes.

Vivekachudamani, the masterly poem of Shanakara Bhagavadapada has this to say about the nature of the entire world:

na hyastyavidyaa manaso’tiriktaa

mano hyavidyaa bhava-bandha-hetuah

tasmin vinashte sakalam vinashtam

vijrimbhite’smin sakalam vijrimbhate

There is no Primal Ignorance other than the mind. The mind itself is Primal Ignorance that causes the bondage to the world of constant becoming. When that is destroyed, everything is destroyed. And when that manifests everything becomes manifested.

All joys and sorrows are part of the illusory world born of Primal Ignorance and for that reason, when Primal Ignorance is destroyed, everything that causes the sufferings of the world as well as its joys is destroyed. What remains then is our true nature: ananda, boundless bliss.    

O0O

As has been very wisely said, we are not punished for our sins but by our sins. Our sins are their own punishments. Anger is its own punishment, lust is its own punishment, jealousy is its own punishment, hostility is its own punishment, desire for vengeance is its own punishment, and so are all the negative qualities Krishna calls asuri sampada in the Gita – qualities such as pride, haughtiness, arrogance, crookedness and cruelty. Asuri qualities are like the dementors of the Harry Potter series of books.  They drain peace, hope, happiness, joy and serenity from the very air around them, they drain people of all that makes life beautiful. They destroy what Tibet calls drala, the beauty of ordinary things. They make it impossible for you to relax – and without relaxation there is no joy in life, there is no beauty, no peace. You don’t climb mountains anymore, you don’t sing and dance, you don’t laugh from your heart, you don’t let go and enjoy yourself.

This is as true of the other side of death as it is of this side of death.  

O0O

Living Bhagavad Gita 19: The Religion of the Upanishads

A series of short articles on the Bhagavad Gita for people living and working in our volatile, uncertain, complex and ambiguous times filled with stress and fear. This scripture born in a battlefield teaches us how to face our challenges, live our life fully, achieve excellence in whatever we do and find happiness, peace and contentment.

[Continued from the previous post.]

When families are destroyed, timeless family traditions are destroyed. And when that happens, families plunge into lawlessness. And with families plunging into lawlessness, women become corrupt. And when women become corrupt, Krishna, varna sankara results. Varna sankara [the intermixture of varnas] leads to hell both those who destroy the families and the families themselves. Deprived of the offerings of water and food, the spirits of the ancestors fall. By these evil deeds of those who destroy families, causing confusion of varnas, the eternal dharmas of families and castes are destroyed. BG 1.40-43  

The religion of the Upanishadsis very different from religion as we commonly know it. It is a religion that takes us straight to the very heartof spiritual seeking. They tell us what the only way worth living is. They show us the only way to end all bondage and achieve ultimate freedom. They show us the path to reach the goal all humanity is pursuing, consciously or unconsciously. And they do not beat about the bush when they do this.  

The Upanishads do not give much importance to rituals. The term Upanishads use for rituals is ishta. Ishta comes from the same root word from which ishti comes and as is well known, ishti means Vedic rituals like putrakameshti. The word ishtika, another word of common origin, means bricks and it is because all vedic sacrifices are performed in vedis or kundas [sacrificial pits] made of bricks that they are all called ishtis or ishtas.

They speak of rituals as the lowest form of religion. Some of them openly reject rituals altogether so that people climb to the true heights of spirituality without getting trapped in the lower world of the religion of the rituals.For instance, the Maitreyi Upanishad says “The real temple is the body wherein resides the living soul, jeeva, the one and only Shiva” The Upanishad arranges sadhanas in a hierarchical order and says the best spiritual practice is meditation on the truth [uttamaa tattvachintaiva], then comes the analysis of the scriptures as the mediocre way [madhyamam shaastra-chintanam] and the lowest is the preoccupation with mantras [adhamaa mantrachintaa cha – repetition of the mantras, mantrajapa]. But there is one thing that is worse than the lowest – endlessly roaming from one pilgrimage site to another [teertha-bhraanti adhamaa-adhamaa].

Let me talk of one more mantra from the precious Upanishad to make the spirit of the Upanishads clear before we move on.

paashaana-loha-mani-mrinmaya-vigraheshu

poojaapunar-janana-bhogakareemumukshoh

tasmaadyatihswahridaya-archanamevakuryaad

baahyaarchanampariharedaounar-bhavaaya

Worshipping idols of stone, metal, jewels, crystals and clay will lead the seeker only to repeated births in the world of bondage. For that reason, if he wants liberation, freedom from the cycle of births and deaths, the committed seeker should offer worship in his own heart and abandon external worship.     

What the Gita teaches is the religion of the Upanishads. The Bhagavad Gita is the essence of the Upanishads retold by Krishna for the modern man – of his day and of today. One of the dhyana shlokas of the Bhagavad Gita traditionally chanted before any study of the scripture begins says:

Sarvopanishado gaavah dogdhaa gopaala-nandanah

Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat

The Upanishads are all cows and Krishna is the milkman. Arjuna is the calf and intelligent men are those who get to drink the milk [of these cows]. And the milk itself is the supreme nectar called Gita.

So the Bhagavad Gita is the milk of the Upanishads.

A great modern teacher once said that religions begin with the profound spiritual experiences of great masters, but in the hands of their disciples, they are reduced to philosophy and over generations of these disciples they end up as mere rituals, by which time there is very little that is true religion or spirituality left in them.

But in spite of that, to the common man rituals mean much. In fact, for the vast majority of people, religion is nothing but rituals – the daily rituals you perform at home, the rituals performed in places of worship, the ones performed on special occasions like birth, marriage and death, rituals performed as part of religious festivals and so on. When Arjuna says the ancestral spirits [pitarah] shall fall from their worlds when varna sankara takes place because they then will not get the offerings of water and food offered to them through rituals [lubdha-pindodaka-kriyaah], he is referring to rituals like shraaddhas and so on. Let’s now take a look at this argument he forwards as a reason for abandoning his duty as a kshatriya and running away from the battle for dharma leaving power over people in the hands of those who believe in power for the sake of power and not for the good of people.

O0O

Nga Nyo and Ba Saing were two poor twenty years old friends who lived in a Burmese village called Chaungo who made a living by selling betel leaves. One day Ba Saing borrowed some rice from Nga Nyo but was bitten by a snake and died before he could return the rice. This happened sometime between 1270 and 1280 of the Burmese Era, corresponding to the beginning of 20^th century CE.

Sang was now reborn in Nyo’s house, perhaps because his dying thoughts were of the rice he had borrowed from his friend and not returned. He was born not as a human being though, but as a cockerel and Nyo trained it in cock fighting. The cock won its first three fights, but lost the fourth fight and in anger Nyo brutally dashed its head on the ground holding it by its legs. Carrying the dying cock home, he threw it down near a water pot, where his cow came and touched it gently by its lips.

The affection of the cow apparently touched the dying cock deeply. After his death as a cock, Saing was reborn as a calf to this cow. His tragedy doesn’t end here either. When the calf was a year or so old, Nyo sold it to four of his friends who butchered it and cut up the meat in preparation for a feast, which Nyo himself was to join. A clerk from the nearby town and his wife happened to pass by them at that time and the woman, looking at the calf being cut up, said she wouldn’t have slaughtered it so cruelly had it been their calf. “Even if it had died a natural death,” she added, “I wouldn't have the heart to eat its meat. I would just bury it."

The calf is now reborn as the child of this couple. He remains without speaking until the age of seven, perhaps because of the pain of his previous life experiences which he still remembers. One day his father tells him that it was his payday and he will bring some fresh clothes for him, but he must speak. That evening the father comes home from office with pretty clothes for his son. And for the first time in his life the child speaks. His first words were, “Pay back Nga Nyo’s measure of rice.”

When the father agrees he would do anything for him, pay back not just a measure of rice but a whole bag if necessary, the boy tells him in that case they should go to Nyo and settle the debt immediately.

Guided by their seven-year-old son at each step, the father reaches Nga Nyo’shome, carrying with him a bag of rice in a cart. Instantly recognizing Nga Nyo and delighted at seeing his old friend who is by now an elderly man, the boy asks him, "Hey Nga Nyo, don’t you remember me?" The elderly man is offended when he is thus addressed by his name by a mere childbut is pacified when the clerk explained that the child believes he is old friend of Nyo.

The boy then tells Nyo that he is actually his old friend Ba Saing. He recalls several of their experiences together when they betel sellers and explains how he had died by snake bite and had been reborn as a cockerel in his house. He recalls the cockfights and Nyo’s killing the cockerel in anger and his subsequent birth as a calf because of the kindness a cow had shown him. Saing then recalls to a by now silently weeping Nyo how he was butchered as a one year old heifer to be eaten in a feast by him and his friends. He recalls the compassionate words of his present mother to the dying heifer as a result of which he was born as their child, adding that he has come to repay the rice he had borrowed from him as Ba Saing.

As the Bhagavad Gita says, death is the individual leaving one body to move on to another – in the words of the Gita, like discarding old clothes and using fresh ones. It is something that happens to all of us – jaatasya hi dhruvo mrityuh. And just as death is certain to the living,it is equally certain that everyone who dies is reborn – dhruvam janma mritasya cha.

This cycle of birth, life and death, and again birth, life and death goes on and on endlessly. Because of what happens between death and rebirth, because of the trauma of the life in the womb [which the west does not accept as painful but considers the most blissful state] and the trauma of the process of the birth itself [which the west accepts], most of us do not remember our past lifetimes. It is only rare individuals who escape this vismarana, the erasing of the memory oftheir past existences, though people who remember their past existences in their childhood are not as rare as we would like to believe. For instance, lots of children in their moments of great fear, like during a nightmare, scream for their father or mother but fail to recognise them when they come running and continue screaming and looking for their mother or father as was portrayed frighteningly in the movie The Reincarnation of Audrey Rose. Even in the case of people who retain these memories, practically all of them lose those memories over time.  Nga Nyo seems to be a rare individual who retains these memories.

Speaking to Arjuna in the Gita, Krishna tells his friend that both of them have had numerous lives in the past and he remembers them all though Arjuna does not:

bahooni me vyateetaani janmaani tava cha arjuna

taany aham veda sarvaani na twam vettha parantapa BG 4.5

O0O

As we saw in the Burmese story above, after Ba Saing is killed by snakebite he is immediately reborn as Nga Nyo’s cockerel – there does not seem to have been much time gap.  And after the cockerel is killed by Ba Saing, it is soon reborn again as a calf – again without much time gap. And then after the calf is slaughtered, it is reborn as the son of the clerk while Ba Saing is still alive, though by now he has grown old. All the four life times of Ba Saing happen within a single life time of Nnga Nyo.

In the Mahabharata we have the story of Princess Amba of Kashi who kills herself in a ritual fire she ignited with the desire to be reborn as Bhishma’s killer. She is subsequently reborn as Drupada’s daughter Shikhandini while Bhishma is still alive.

The Padma Purana tells us that the washer man who criticises Rama for keeping in his house Sita who has lived in ‘Ravana’s house’ was in his previous life one of a pair of birds whom Sita in her childhood had separated from its mate. The bird kills itself after cursing that it would soon be reborn and will cause Sita’s separation from her husband in that life.    

The understanding of India’s epics and Puranas, as well that of other scriptures, is that rebirths happen is fairly quick succession and the bodiless state, the state between death and rebirth, is usually not long.

One of the books that talks most authentically about death and explains what happens in the moments of death and immediately afterwards is the very unusual book called The Tibetan Book of the Dead or Bardo Thodol, authored by Tibet’s great Yogi Padmasambhava about a thousand years ago and first translated into English in 1924 by W.Y. Evans Wentz and published with an introduction by Dr Carl Jung. It is a book based on the experiences of great yogis who die consciously, live in the post-death state consciously and then take birth consciously. The book discusses what happens to us immediately before death, during the moments of death and following death. It describes in great detail the experiences the bodiless individual undergoes during the first forty-eight days after death. Bardo Thodol stops with the forty-eighth day because practically all dead individuals find a new body to be reborn into by then. The book describes how the dead individual searches for an appropriate body and chooses one among the available ones according to his karmas – his driving psychological needs – and enters it to be reborn again.

O0O

Let’s now look at a case of reincarnation from the western world discussed by Rosemary Ellen Guiley in her Tales of Reincarnation – that of Gail Bartley, an attractive young woman who worked as an advertising professional in New York. Let me reproduce here part of an article of mine called Reincarnation, Transactional Analysis and Karma [available online] in which I discuss her case as narrated by Guiley.

“Soon after her marriage ended in divorce, she fell in love with Roger. As an advertising executive she had ample opportunities for meeting other attractive young men, she did not really like Roger, her mother took an instant dislike for him and a voice in Gail’s head kept screaming all the time, ‘Get away. He hates you. He is trying to destroy you!’ In spite of all these Gail felt irresistibly drawn toward Roger. And he abused her constantly, hurt her emotionally and did not hesitate to beat her up occasionally; once he even tried to choke her to death during one of the fairly frequent violent outbursts between them. The relationship had wrecked her personal life, drained her emotionally, destroyed her self-esteem. However, in spite of all this, Gail found herself unable to get away from the man – and she completely failed to understand her love-hate relationship with this man, as did the other people around her. 

“It was this riddle of her relationship with Roger that eventually sent her to a past life regressionist. Upon regression, reaching her first past life experience, Gail found herself standing in a bedroom with high ceilings. She was now a twenty-three year old woman called Joyce in the 1920s. The experience, completely new to Joyce, was strange and eerie: she was at once the woman Joyce and Gail, who was watching her. Gail experienced that Joyce was shaking with fear, fear caused by a man who was with her in the room, lying on their bed – and that man was none other than Joyce’ s husband and the man Gail knew as Roger.

“And then Gail experienced the man getting up from their bed and walking towards her. Joyce was now shaking in terror and Gail’s breathing changed as she watched it. She began to hyperventilate and the regressionist asked Gail what was happening and she told her the man was strangling her. Joyce fell on her knees at the violence of the attack and then collapsed on the ground as the man continued to throttle her. However, Joyce did not die. Before that could happen, the man released her throat and walked away, leaving her on the ground, struggling to breathe.

“In a later part of the regression, Gail once again felt Joyce’s terror. Joyce was in their room again, that same night, and she hears him approaching her, climbing the stairs leading to their room. As he comes near, she sees he has something in his hand, which he is hiding behind him. His eyes are cold and she breathes in the hatred that emanates from him.

‘He rips open her gown with the knife he was hiding behind him, and brutally stabs her with it. Gail feels choked, her breath escapes her and she realizes she is experiencing the last moments of her life as Joyce. Coming out her body and hovering in a corner of the room, Joyce watches what is happening. One of the things she witnesses is her husband’s utter shock at what he has done, his complete disbelief and intense remorse.

“Further regressions reveal a sad tale of revenge and guilt spanning across life times, centuries and continents. It all started in ancient Rome where Roger and Gail in a long ago lifetime lived as brothers. The two of them loved each other deeply and thoroughly enjoyed their life as Roman citizens. In her regression, Gail sees herself as the younger brother, a blond young man filled with raw energy and impatience to win a chariot race that is about to begin. The race begins and his chariot takes off like a storm, another chariot keeping abreast with him. And then the tragedy takes place. His chariot swerves violently, hits the other chariot, the man driving that chariot thrown off his balance and falls, his head hitting his own chariot wheel, causing an instant death. In the middle of his shock he realizes the saddest truth: the man killed by his mistake is none other than his beloved brother.

“This life follows a series of lifetimes revealed by the regression, in each the elder brother is violent and vengeful, and the younger brother, Gail of this lifetime, is his victim. In one of these, Gail is a boy of seventeen, George, who lived in the Old West of America with his ill tempered, hateful, domineering father and his mother who was terrified of him. On one occasion his father catches George with his girlfriend, a girl who had grown up with him as his playmate. The two were together in the barn and they were kissing and feeling each other. The father orders George back into the house and then rapes George’s girlfriend. One night the boy is asleep in his tent while camping out with his father in the wilderness. He wakes up hearing repeated dull thuds and realizes his father is digging something in the night. His father has been furious with him that evening about some small thing, maybe he hadn’t tied up the horses properly. Sudden realization comes: his father is digging a grave for him! And then the father hits him on the head with a shovel and he is dead and out of his body. He sees his father dragging his body to the pit he had dug and burying him in it.”

More regressions reveal more such lifetimes in each of which the elder brother who was killed in the accident is the violent aggressor and the younger brother his victim. They are born again and again, repeating their life pattern that is now more than two thousand years old. 

As this real life past life regression story too tells us, the dead does not live forever in some mysteriousdimension, but are born again and again, directed by their life scripts that India calls karmas. 

Dr Brian Weiss is today the most widely known authority on rebirth and past life regression in the western world who uses his knowledge and expertise for healing people from diseases which cannot be explained by causes in their current life. In his best seller books like Many LivesMany Masters and Through Time into Healing, he talks about people being born again and again and when regressed reliving their past lives. In his work too what we come across is every one of us being reborn after our death, as the Gita speaks of when it says jatasya hi dhruvo mrityuh dhruvam janma mritasya cha: Those who are born are certain to die and those who die are certain to be born again.

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Even though the Upanishads reject ritualism and the path the Bhagavad Gita teaches is not of rituals but of the yogas of bhakti, karma, jnana and so on, rituals do have their own beauty if you practice them with the right vision. For instance, bali and tarpana are offered to the dead ancestors  in the rituals of shraaddha. Shraaddhas are offerings made out of shraddhra for ones ancestors – love and reverence for them. They are also expressions of our gratitude and indebtedness to them – we wouldn’t have been born but for them. In that sense they are beautiful. But what Arjuna means when he says that when varna sankara happens these ancestors will fall from their worlds is that these ancestors are not reborn on earth but live permanently in another world where they are sustained by the tarpana we offer to them and would fall from there if tarpana is not offered by their children.

As the Gita says, to quote again verse 2.27 quoted earlier, jatasya hi dhruvo mrityuh dhruvam janma mritasya cha: those who are born are bound to die and those who die are bound to be reborn. If the ancestors are already born on earth and living their lives here as new individuals, with new identities, in new families, with new parents, then sending offerings for them into some other world does not make sense, apart from the question how something physical offered here can reach them in their world.

Shraadha rituals are exactly what the name says – expressions of our love, reverence and indebtedness to the dead. As far as sustenance in post-death existences is considered, what sustains us there is our own karmas and not what others do.

So Arjuna’s argument that the war will cause varna sankara and that will ultimately make our ancestors fall from their worlds does not hold water. That is yet another argument he gives for running away from the unhappy challenge he has to face in the battlefield.   

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Reincarnation: Persistence of Memory

Nga Nyo and Ba Saing who were about twenty years old lived in a Burmese village called Chaungo. The friends made a living by selling betel leaves. One day Ba Saing borrowed some rice from Nga Nyo but was bitten by a snake and died before he could return the rice. This happened sometime between 1270 and 1280 of the Burmese Era.

Perhaps because Saing’s last thoughts were about the rice he had borrowed from his friend and not returned, he was reborn as a cockerel in Nyo’s house. Nyo trained the cockerel to be a fighting cock. The cock won its first fights, but lost the fourth fight and in anger Nyo held it by its legs and dashed its head on the ground. Carrying the dying cock home, he threw it down near a water pot, where his cow came and touched it gently by its lips.

After his death as a cock, Saing was reborn as a calf to this cow. When the calf was a year or so old, Nyo sold it to four of his friends who butchered it and cut up the meat in preparation for a feast, which Nyo himself was to join. A clark from the nearby town and his wife happened to pass by them at that time and the woman, looking at the calf being cut up, said she wouldn’t have slaughtered it so cruelly had it been their calf. “Even if it had died a natural death,” she added, “I wouldn't have the heart to eat its flesh. I would just bury it."

The calf is now reborn as the child of this couple. He remains without speaking until the age of seven. One day his father tells him that it was payday and he will bring some fresh clothes for him, but he must speak. That evening the father comes home from office with pretty clothes for his son. And for the first time in his life the child speaks. His first words were, “Pay back Nga Nyo’s measure of rice.”

When the father agrees he would do anything for him, pay back not just a measure of rice but a whole bag if necessary, the boy tells him in that case they should go to Nyo and settle the debt immediately.    

Let me now continue the story of the incident as it is told in its Burmese version.

“After putting a bag of rice on the cart, they set off on their journey. The father asked the son, "Now, where to?" The child directed his father to drive towards the north of Taungdwingyi. Eventually they came to Chaungyo village when the son said, "That's it. That's the village," and kept directing his father through the village lanes until they came to Nga Nyo's house. Upon enquiring whether it was indeed U Nyo's house, U Nyo himself confirmed it by coming out from the house. As he approached the cart, the child hailed him, "Hey Nga Nyo, do you still remember me?" The elderly man was offended to be rudely addressed as 'Nga Nyo' by a mere child, the age of his son, but became pacified when the clerk explained, saying, "Please do not be offended, U Nyo. This child is under some strange circumstances."

When they got into the house, the boy began, "So, Nga Nyo, you don't remember me? We were once together going round the villages selling betel leaves. I borrowed a small measure of rice from you. Then I was bitten by a poisonous snake and died before I could return the loan. I then became a cockerel in your house. After winning three fights for you, I lost the fourth fight because my opponent was much stronger than I was. For losing that fight, you beat me to death in anger. Half dead, you threw me down near the water pot and a cow came and kissed me. I took conception in her womb and was reborn a cow. When I became a heifer, you all killed me to eat. At that time a clerk and his wife, who are now my father and mother, came nearby and had expressed sympathy for me. After my death as a calf, I was born as a son to my present father and mother. I have now come to repay my debt of the measure of rice."

All that the child recounted were found to be true by U Nyo who wept, feeling repentant for all the ill-treatment he had meted out to his former friend.”

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I find this an incredibly beautiful story in so many ways.

The first thing it speaks about is the persistence of memory beyond death and across lifetimes, a fact that has been found true by the experiences of countless people and is attested to by several major religions and spiritual traditions. It is an integral part of Hinduism, Buddhism, Jainism and Sikhism. It is so integral to Indian thought and spirituality that it routinely appears throughout Indian literature.

Speaking of this, Krishna in the Gita tells Arjuna: “Both you and I, O Arjuna, have lived through several lifetimes. I remember them all, whereas you do not...” [BG 4.5] The Mahabharata mentions who each character in it was in his previous lifetime and in a few cases, in many previous lifetimes.

Another important thing the story tells us is that memory does not depend upon the brain. It is independent of the brain. Indian philosophy and psychology mention the chitta as the seat of memory and the chitta survives death since it is not physical and only the physical part of us dies each time we die. Chitta is one of our four inner instruments [antahkarana], the other three being manas, buddhi, and ahamkara, usually translated as mind, intellect and the ego. Chitta has no English equivalent. The usual translation is mind, which is more correctly the translation for manas.

A single dominating thought remains in Ba Saing’s mind through his several incarnations: that he has borrowed a measure of rice and has to return it. The feeling of guilt that you have borrowed something and have to return it can be a powerful thought, depending on your value systems. Socrates in his dying moments asks his disciples to return something trivial that he had borrowed. While many of us take it lightly, some of us get obsessed with the thought of returning borrowed things, almost to compulsion.

Speaking of a single thought remaining in your mind through several lifetimes, the Mahabharata talks of Amba dying with the thought of revenge in her mind. She is then born as a princess in Vatsa and dies again with her revenge unaccomplished. The next time she is born as the daughter of Drupada and becomes known as Shikhandi after a sex transformation. In that lifetime, as we all know, Amba accomplishes her goal.

The Bhagavad Gita says: “yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram; taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ.” Bh.Gita 8.6. Losely translated, the verse means that our mental state at the moment of death is decides our future birth – whatever feelings we have in our mind at the moment of death, whatever attitudes we have, whatever thoughts we have – they function as decisive factors in the form our next birth takes. 

Clinical psychology using hypnotic regression as an approach to healing has come across several cases in which a psychological experience of one lifetime is carried into the next life time, or even across several lifetimes. The celebrated author and clinical psychologist Brian Weiss talks of several such incidents in his works such as Many Lives, Many Masters and Through Time into Healing. Through regression he takes people to the lifetime that caused their problems and healing happens when they relive with awareness the incident that originally caused the problem.

Just as the case of Amba which the Mahabharata discusses in great detail, Rosemary Ellen Guiley in her Tales of Reincarnation discusses the story of two brothers who carried their thoughts and feelings across several lifetimes from the Roman times to today’s United States. The two brothers were driving chariots in Roman times when the younger brother’s chariot collides with that of the elder brother. The elder brother is thrown down from his chariot and is crushed by his own chariot wheel. What follows is a tail of vengeance that lasts for two millennia. Here again it is the dying thought of the elder brother that forces him to torture his younger brother through lifetimes –  in some lifetimes the younger brother is a wife who is tortured by the elder brother who is now his/her husband; in another he is a son tortured by the elder brother reborn as his father and so on. [Please see my Reincarnation, Transactional Analysis and Karma available online for more details of the story.]    

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Another thing: Every time he is killed, Ba Saing is reborn at the home of someone he is attached to, has strong feelings for.

His first rebirth is in his friend Nga Nyo’s house. Here he is reborn as a cock. While birth at his friend’s house could be due to his attachment, one reason for birth as a cock could be because of the connection between cocks and rice, which was the debt he owed to his friend. In the east, cocks are commonly fed rice, both raw and cooked, and paddy.  Another reason could be that the jiva [psycho-spiritual being that transmigrates from body to body] often tends to take the first body available for rebirth which he finds more or less appropriate depending on his dominant thoughts and feelings of the moment. The Upanishads metaphorically speak of all life being paraded before a jiva ready for rebirth. When a form that he finds appealing at the moment appears before him, the jiva jumps up and says that is what he wants and he is then reborn as that. Like in all other decisions we take in life, our moods are very important and can influence our decisions strongly. 

Nga Nyo trains the cock to become a fighter and enters it in competitions. When it fails after three wins, an angry Nga Nyo dashes the cock to death. Here his cow shows some sympathy by touching the dying cock with its lips and Ba Saing now takes birth as the calf of that cow. He is still in the household of his friend Nga Nyo to whom he owes a debt.

This time Nga Nyo sells the calf to four of his friends. They butcher it for a feast that Nga Nyo himself joins.

While the friends and Nyo do not know it, it is his friend’s body they are feasting on.

While they were butchering the calf, the clerk and his wife happen to pass by. The clerk’s wife laments the calf’s fate, expressing pity for it and the calf is now reborn as her child.

Again, a touch of sympathy in a cruel world and the jiva is drawn to it.

The child decides to remain silent. He does not talk.

It is a conscious decision on his part. Perhaps the experiences of the previous two lifetimes have shocked him into silence. Sensitive people often withdraw into silence in the presence of heartlessness, whether the heartlessness is knowing or unknowing. Lots of children do that, and so do several adults. Women frequently become silent when they are treated brutally by their husbands or by others. School children do that when they are treated heartlessly by their teachers. The silence is usually partial, but it can also be total.

Eventually, at the age of seven when Ba Saing speaks, it is to talk of his debt to his friend from three lifetimes back. The father takes him to Nga Nyo, the child showing the way to his village, which he remembers. When he sees Nga Nyo, he immediately recognizes him and addresses him familiarly, as though he is meeting an old friend after a long time. Well, he is, really.  

He has clear memory of the events that happened in all three lifetimes, memory of the places and people. He has had three bodies, three deaths, but the memories are crystal clear, even the feelings are.

Nga Nyo weeps repenting the cruelty he had meted out to his former friend. He had trained him to be a fighting cock and when he lost a battle, dashed him to death in a fury. The second time he had sold him to his friends, to be butchered and eaten, and he himself had joined the feast.

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How long does it normally take for a dead person to be reborn again? It all depends on the strength and nature of your vasanas, the psychological scripts we have written into our depths, and several other external factors. The Tibetan Book of the Dead, the classic that is about a thousand years old, is perhaps the most authentic text we have on this subject. The book talks about the transformations human consciousness undergoes each day from the moment of death. According to the Book of the Dead, most people are reborn within forty-eight days of their death. But the soul does not have to wait for forty-eight days before he enters another womb – it could instant, if an appropriate womb is available.

One important lesson the story of Ba Saing teaches us is not to be cruel to anyone, including the animals around us.

After all, who knows who they are? Who knows the very person you want to murder this time wasn’t in another lifetime your father or mother, your son or daughter? Haven’t we all, as the Mahabharata says, had innumerable lifetimes and innumerable mothers, fathers, wives and children in those lifetimes? 

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Reincarnation: The Persistence of Memory

Renuka Narayanan has a weekly column in the Hindustan Times. It is her column this week that drew my attention to this touching story. She had mentioned in her column that the story is available online and I looked it up. Renuka’s narration is a slightly edited version of the story as it is available online. Since the online version has a few more details than her narration, I am giving here the online version.

“There was a village of about 400 houses called Chaungyo, ten miles north-west of Taungdwingyi. Two young men of the village, Nga Nyo and Ba Saing, who were friends earned their living by going round villages selling betel leaves. Coming back one day from the rounds, Ba Saing went short of rice on the way. He borrowed a small measure of rice from Nga Nyo to cook his dinner. After dinner, while they made their way back to the village leisurely in the moonlit night, poor Ba Saing was bitten by a poisonous snake and met instant death. It was sometime between 1270 and 1280 B.E. when the two friends were about the ages of twenty or so.

Probably because he hung into the thought of the loan of the small measure of rice, at the time of his death, he was born a cockerel in Nga Nyo's house. Nga Nyo trained it to become a fighting cock and entered it in fighting competitions. The first three competitions were won by Nga Nyo's cock which unfortunately lost the fourth fight because its opponent happened to be older and stronger than itself. Nga Nyo expressed his disappointment and anger by holding his cock by its leg and thrashing it against the ground. Bringing the half-dead cock home, he threw it down near the water-pot where Nga Nyo's cow came and touched it with her lips (as if expressing her sympathy).

The poor cock died afterwards and took conception in the womb of the cow. When the calf had grown up considerably, it was bought for four kyats by his friends for a feast which Nga Nyo would also join. While they were butchering the calf and cutting up the meat in preparation for their feast, a couple from Taungdwingyi, a clerk and his wife, happened to arrive on the scene. Expressing her sympathy for the calf, the clerk's wife said, "If it were my calf, I wouldn't have treated it so cruelly. Even if it had died a natural death, I wouldn't have the heart to eat its flesh. I would just bury it."

Sometime afterwards, a son was born to the clerk's wife. The child remained without speech till he was seven when, one day his father told him, "Son, do utter some words and talk to us. Today is pay day. I'll buy and bring back some nice clothes for you." Keeping his promise, the father came back in the evening with some pretty garments for his son. He said, "Here, Son, these beautiful clothes are for you. Do speak to us now." The boy then uttered, "Nga Nyo's measure of rice."

The father said, "Son, just talk to us. Not only a measure, but a whole bag of rice we will pay back the loan for you." Thereupon the boy said, "If so, put the bag of rice on the cart. We will go now to settle my debt." After putting a bag of rice on the cart, they set off on their journey. The father asked the son, "Now, where to?"

The child directed his father to drive towards the north of Taungdwingyi. Eventually they came to Chaungyo village when the son said, "That's it. That's the village," and kept directing his father through the village lanes until they came to Nga Nyo's house. Upon enquiring whether it was indeed U Nyo's house, U Nyo himself confirmed it by coming out from the house. As he approached the cart, the child hailed him, "Hey Nga Nyo, do you still remember me?" The elderly man was offended to be rudely addressed as 'Nga Nyo' by a mere child, the age of his son, but became pacified when the clerk explained, saying, "Please do not be offended, U Nyo. This child is under some strange circumstances."

When they got into the house, the boy began, "So, Nga Nyo, you don't remember me? We were once together going round the villages selling betel leaves. I borrowed a small measure of rice from you. Then I was bitten by a poisonous snake and died before I could return the loan. I then became a cockerel in your house. After winning three fights for you, I lost the fourth fight because my opponent was much stronger than I was. For losing that fight, you beat me to death in anger. Half dead, you threw me down near the water pot and a cow came and kissed me. I took conception in her womb and was reborn a cow. When I became a heifer, you all killed me to eat. At that time a clerk and his wife, who are now my father and mother, came nearby and had expressed sympathy for me. After my death as a cow, I was born as a son to my present father and mother. I have now come to repay my debt of the measure of rice."
All that the child recounted were found to be true by U Nyo who wept, feeling repentant for all the ill-treatment he had meted out to his former friend.”

O0O

To me this is an incredibly beautiful story in more ways than I can explain.

The first thing it speaks about is the persistence of memory beyond death and through lifetimes, a fact that has been found true by the experiences of countless people and is attested to by several major religions and spiritual traditions. It is an integral part of Hinduism and Buddhism. It is so integral to Indian thought and spirituality that it routinely appears throughout Indian literature. Speaking of this, Krishna in the Gita tells Arjuna: Both you and I, O Arjuna, have lived through several lifetimes. I remember them all, whereas you do not, O Scorcher of Enemies. [BG 4.5] The Mahabharata mentions who each character in it was in his previous lifetime and in a few cases, in many previous lifetimes.

Another important thing the story tells us is that memory does not depend upon the brain. It is independent of the brain. Indian philosophy and psychology mention the chitta as the seat of memory and the chitta survives death since it is not physical and only the physical part of us dies each time we die. Chitta is one of our four inner instruments [antahkarana], the other three being manas, buddhi, and ahamkara, usually translated as mind, intellect and ego-sense. Chitta has no English equivalent. The usual translation is mind, which is more correctly the translation for manas.

A single dominating thought remains in Ba Saing’s mind through his several incarnations: that he has borrowed a measure of rice and has to return it. The feeling of guilt that you have borrowed something and have to return it can be a powerful thought, depending on your value systems. The great Socrates in his dying moments asks his disciples to return something trivial that he had borrowed. While many of us take it lightly, some of us get obsessed with the thought of returning borrowed things, almost to compulsion.

Speaking of one thought remaining in your mind through several lifetimes, the Mahabharata talks of Amba dying with the thought of revenge in her mind. She is then born as a princess in Vatsa and dies again with her revenge unaccomplished. The next time she is born as the daughter of Drupada and becomes known as Shikhandi after a sex transformation. In that lifetime, as we all know, she accomplishes her goal.

Clinical psychology using regression as an approach to healing has come across several cases when a psychological experience of one lifetime is carried into another life time, or across several lifetimes. The celebrated author and clinical psychologist Brian Weiss talks of several such incidents in his works. Through regression he takes people to the lifetime that caused their problems and healing happens when they relive with awareness the incident that originally caused the problem.

Just as the case of Amba which the Mahabharata discusses in great detail, Rosemary Ellen Guiley in her Tales of Reincarnation discusses the story of two brothers who carried their thoughts and feelings across several lifetimes from the Roman times to today’s United States. The two brothers were driving chariots in Roman times when the younger brother’s chariot collides with that of the elder brother. The elder brother is thrown down from his chariot and is crushed by his own chariot wheel. What follows is a tail of vengeance that last two millennia. Here again it is the dying thought of the elder brother that forces him to torture his younger brother through lifetimes – in some lifetimes the younger brother is a wife who is tortured by the elder brother who is now his/her husband; in some others, they are a son and father and so on. [Please see my Reincarnation, Transactional Analysis and Karma for more details of the story. [http://innertraditons.blogspot.com/2009/05/reincarnation-transactional-analysis.html]

Every time he is killed, Ba Saing is reborn at the home of someone he is attached to.

His first rebirth is in his friend Nga Nyo’s house. Here he is reborn as a cock. While birth at his friend’s house could be due to his attachment, one reason for birth as a cock could be because of the connection between cocks and rice, which was the debt he owed to his friend. In the east, cocks are commonly fed rice, both raw and cooked, and paddy. Another reason could be that the jiva [psycho-spiritual being that transmigrates from body to body] often tends to take the first body available for rebirth which he finds more or less appropriate depending on his dominant thoughts and feelings of the moment. The Upanishads metaphorically speak of all life being paraded before a jiva ready for rebirth. When a form that he finds appealing at the moment appears before him, the jiva jumps up and says that is what he wants and he is then reborn as that. Like in all other decisions we take in life, our moods are very important and can influence our decisions strongly.

Nga Nyo trains the cock to become a fighting cock and enters it in competitions. When it fails after three wins, an angry Nga Nyo dashes the cock to death. Here his cow shows some sympathy by touching the dying cock with her lips and Ba Saing now takes birth as a calf of that cow. He is till in the household of his friend Nga Nyo to whom he owes a debt. The cow’s feelings for the dying cock have obviously touched it and it is as her child that he is born this time.

This time Nga Nyo sells the calf to four of his friends. They butcher it for a feast that Nga Nyo himself was to join.

While the friends and Nyo do not know it, it is his friend’s body they are feasting on. This reminded me of folktales from across the world, in which a child is killed and the murderer – usually the wicked stepmother – feeds it to the child’s own father and siblings. Ashliman lists several such stories in his collection of folktales, folklore, fairytales and mythology, many under type 720 [Mother Killed Me, Father Ate Me type of tales].

While they were butchering the calf, a clerk and his wife happen to pass by. The clerk’s wife laments the calf’s fate, saying "If it were my calf, I wouldn't have treated it so cruelly. Even if it had died a natural death, I wouldn't have the heart to eat its flesh. I would just bury it." The calf is now reborn as her child.

Again, a touch of sympathy in a cruel world and the jiva is drawn to it.

The child decides to remain silent. He does not talk.

It is a conscious decision on his part. Perhaps the experiences of the previous two lifetimes have shocked him into silence. Sensitive people often withdraw into silence in the presence of heartlessness, whether the heartlessness is knowing or unknowing. Lots of children do that, and so do several adults. Women frequently become silent when they are treated brutally by their husbands, or in a joint family, by the in-laws. School children do that when they are treated heartlessly by their teachers. The silence is usually partial, but it can also be total. Medical science reports cases where children turn autistic because of traumatic incidents.

Indian tradition talks of child who remained silent for a different reason. This is the great Hastamalaka, who eventually becomes a disciple of Acharya Shankara. But of course, he was not shocked into silence; it was his sensitivity that made him silent. That, and the feeling that mundane communication is so futile. A sensitive and awakened mind often finds much of what goes on around him so utterly meaninglessness that he becomes silent.

Hastamalaka has the rare honour of being the only disciple in the world on whose work his guru wrote a commentary.

Eventually, at the age of seven when Ba Saing speaks, it is to talk of his debt to his friend from lifetimes back. The father takes him to Nga Nyo, the child showing the way to his village, which he remembers. When he sees Nga Nyo, he immediately recognizes him and addresses him familiarly, as though he is meeting an old friend after a long time. Well, he is, really.

Nga Nyo weeps repenting the cruelty he had meted out to his former friend. He had trained him to be fighting cock and when he lost a battle, dashed him to death in a fury. The second time he had sold him to his friends, to be butchered and eaten, and he himself had joined the feast.

One day before I read this Burmese story, my wife told me about something that happened to someone who had got married two weeks ago. She had married a person whose wife had died of blood cancer a while ago. After a wedding party in the husband’s hometown, the husband and the new wife went to bed late at night – their nuptial night. And the moment they were together in their bedroom, in flew a little bird – past midnight, when birds do not fly about. The bird began flying about the room restlessly, now landing here, now landing there. The fan was on in the room and they were afraid that the bird might get hit by its blades. They tried to drive the bird out through the open window and then what they feared happened. The bird flew onto the fan and was hit by the blade. As it lay in a swoon, they picked it up and gave it some water. It was soon revived. They took it to the courtyard so that it can fly away, but it wouldn’t go. Instead, it flew back into the room again through the window and started flying about once again. Eventually they managed to catch it again and then took it in the middle of the night itself to a far off place in their car and let it fly off.

All this while, there was one single thought in the minds of both the husband and the new wife. They instinctively felt they knew who the little bird was.

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How long does it normally take for a dead person to be reborn again? It all depends on the strength and nature of your vasanas, the psychological scripts you have written into your depths, and several other external factors. The Tibetan Book of the Dead, the classic that is about a thousand years old, is perhaps the most authentic text we have on this subject. The book, one of my favourites, talks about the transformations human consciousness undergoes each day from the moment of death. According to the Book of the Dead, most people are reborn within forty-eight days of their death.

In modern times, several people have studied the phenomenon of rebirth scientifically. The most respected of them is Dr Brian Weiss, the clinical psychologist referred to earlier, whose Through Time into Healing I found fascinating. His most famous book, though, is Many Lives, Many Masters. I am sorry to say I couldn’t agree with some parts of the book.

One important lesson the story of Ba Saing teaches us is not to be cruel to animals around us. Who knows who they are?

There are far too many more things that I would like to write about Ba Saing’s story. But that would make this article far too long. Maybe, some other time. For the time being, let me end this with a folktale called The Rose Tree, from Devonshire, England. The story is taken from William Henderson’s Folklore of the Northern Counties of England and the Borders.

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There was upon a time a good man who had two children: a girl by a first wife, and a boy by the second. The girl was as white as milk, and her lips were like cherries. Her hair was like golden silk, and it hung to the ground. Her brother loved her dearly, but her wicked stepmother hated her.

"Child," said the stepmother one day, "go to the grocer's shop and buy me a pound of candles."

She gave her the money, and the little girl went, bought the candles, and started on her return. There was a stile to cross. She put down the candles while she got over the stile. Up came a dog and ran off with the candles.

She went back to the grocer's, and she got a second bunch. She came to the stile, set down the candles, and proceeded to climb over. Up came the dog again and ran off with the candles.

She went again to the grocer's, and she got a third bunch, and just the same event happened. Then she came to her stepmother crying, for she had spent all the money and had lost three bunches of candles.

The stepmother was angry, but she pretended not to mind the loss. She said to the child, "Come, lay your head on my lap that I may comb your hair."

So the little one laid her head in the woman's lap, who proceeded to comb the yellow silken hair. And when she combed, the hair fell over her knees and rolled right down to the ground.

Then the stepmother hated her more for the beauty of her hair, so she said to her, "I cannot part your hair on my knee. Fetch a billet of wood."

So she fetched it.

Then said the stepmother, "I cannot part your hair with a comb. Fetch me an ax."
So she fetched it.

"Now," said the wicked woman, "lay your head down on the billet while I part your hair."

Well! She laid down her little golden head without fear; and whist! down came the ax, and it was off. So the mother wiped the ax and laughed.

Then she took the heart and liver of the little girl, and she stewed them and brought them into the house for supper. The husband tasted them and shook his head. He said they tasted very strangely. She gave some to the little boy, but he would not eat. She tried to force him, but he refused, and ran out into the garden, and took up his little sister, and put her in a box, and buried the box under a rose tree; and every day he went to the tree and wept, till his tears ran down on the box.

One day the rose tree flowered. It was spring, and there among the flowers was a white bird; and it sang, and sang, and sang like an angel out of heaven. Away it flew, and it went to a cobbler's shop, and perched itself on a tree hard by; and thus it sang:

My wicked mother slew me,
My dear father ate me,
My little brother whom I love
Sits below, and I sing above
Stick, stock, stone dead.

"Sing again that beautiful song," asked the shoemaker.

"If you will first give me those little red shoes you are making."

The cobbler gave the shoes, and the bird sang the song, then flew to a tree in front of a watchmaker's and sang:

My wicked mother slew me,
My dear father ate me,
My little brother whom I love
Sits below, and I sing above
Stick, stock, stone dead.

"Oh, the beautiful song! Sing it again, sweet bird," asked the watchmaker.

"If you will give me first that gold watch and chain in your hand."

The jeweler gave the watch and chain. The bird took it in one foot, the shoes in the other, and flew away, after having repeated the song, to where three millers were picking a millstone. The bird perched on a tree and sang:

My wicked mother slew me,
My dear father ate me,
My little brother whom I love
Sits below, and I sing above
Stick!

Then one of the men put down his tool and looked up from his work,

Stock!

Then the second miller's man laid aside his tool and looked up,

Stone!

Then the third miller's man laid down his tool and looked up,

Dead!

Then all three cried out with one voice, "Oh, what a beautiful song! Sing it sweet bird, again."

"If you will put the millstone round my neck," said the bird.

The men complied with the bird's request, and away to the tree it flew with the millstone round his neck, the red shoes in the grasp of one foot, and the gold watch and chain in the grasp of the other. He sang the song and then flew home.
It rattled the millstone against the eaves of the house, and the stepmother said, "It thunders."

Then the little boy ran out to see the thunder, and down dropped the red shoes at his feet.

It rattled the millstone against the eaves of the house once more, and the stepmother said again, "It thunders."

Then the father ran out, and down fell the chain about his neck.
In ran father and son, laughing and saying, "See, the thunder has brought us these fine things!"

Then the bird rattled the millstone against the eaves of the house a third time, and the stepmother said, "It thunders again. Perhaps the thunder has brought something for me," and she ran out. But the moment she stepped outside the door, down fell the millstone on her head. And so she died.

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