So far we have acquired innumerable bodies and they have been left but we remain the same. At the time of death the body will be left here but we’ll go to other wombs, to other worlds such as heaven and hell etc., or we’ll attain salvation and go to the Abode of God. It means that our entity (existence) does not depend on the body. The body may increase or decrease, it may become weak or strong, young or old, may live alive or die but our divine entity remains the same. When we live in a house, we don’t become the house. The house is different from us. The house remains there and we go away leaving it there. The body turns into ashes when it is burnt but we don’t turn into ashes. In the Gita the nature of the self has been mentioned as follows – Weapons cannot cut the śarīrī, nor fire can burn It, water cannot drench It, nor can the wind make It dry. śarīrī is un-cleavable, incombustible and It neither can be drenched, nor dried. The reason is that It is eternal, all-pervading, unchanging, immovable and everlasting. (Gita 2/23-24)
It means that the division of the kaleidoscopic body is totally different from that of the uniform śarīrī (self, swaroop). The self is not tainted with any bodies (over innumerable births), therefore in the Gita the Lord has declared It as all-pervading by the expressions -‘yena sarvam idaṁ tatam’ (2/17) and ‘sarva-gataḥ’ (2/24). It means that the self is not confined to one body, but is all-pervading.
The body is formed on the earth (in the womb of the mother), walks about on the earth and merges in the earth after death. After death it assumes three forms-if it is burnt, it turns into ashes; if it is buried, it turns into earth and if it is eaten by animals, it turns into excrement. Therefore the body is not the main thing, rather our self is the foremost. (to be continued)
From book ‘For Salvation of Mankind’ by Shradhey Swamiji Shri Ramsukhdasji Maharaj