One of the worst kinds of STRESS results from imminent death. We feel stressed even with the thought of our death; or that of our near dear ones. Usually we remain occupied in something or other and keep on escaping from such thoughts, calling them “negative”. If we are for some reason; in a hospital, we prefer to remain engaged in “positive thinking”!

We are not only afraid of death, but we are afraid of rebirth; as it forces us into; an unforeseen and possibly painful life; of an “individual or animal”.

The fear of death is a common phenomenon; with a physiological basis. Thus the fear is actually a sensation that results from autonomic outflow (impulses) causing visceral activities; such as pain in the chest, throbbing of heart, sinking of stomach, cold clammy extremities, and giddiness due to reduction in blood supply to brain.

The fear of death is actually because we identify strongly with these phenomena causing unpleasant sensation. The fear is more as and when we experience these unpleasant sensations (till we are able to detach ourselves from them). Hence the children are possibly not afraid due to inexperience. The very old ones are also probably not afraid as they too experienced to be afraid; as compared to us!

In other words; the STRESS is due to the fact that death of “our body” is considered to be or actually deeply convinced to be “our” death. In fact many of us believe that everything in life comes to an end after the death of the body. According to them the idea of rebirth is merely a vain imagination. They think it is an excuse; to deny the sovereignty and supremacy of nature and “our” inevitable mortality.

Let us understand the death and rebirth little more; so that our STRESS is reduced.

Let us appreciate that; the death (rebirth) does not always refer to the whole body. Our body cells are dead and lost to a variable extent; and new cells are born from time to time. Even our passions, emotions and thoughts are undergoing changes; in terms of vanishing of the old ones and appearance of the new ones. But we remain the same individuals!

Thus without denying our association with the changing existence, we can; to start with at least imagine; and later experience that we are changeless backdrop or background or substratum on which the changing cells, tissues and also; bodies are born, grown and perished. The consciousness is constant and the cycles of birth and rebirth continue on and within it!


In fact; the birth and rebirth; as we see and perceive; are the product of our physiological senses, our cerebral cortical capabilities and their limitations. The consciousness however “exists” beyond our limitations!

Rebirth; thus is not a matter of belief or disbelief. It is not a hypothesis, a postulation or a theory and certainly not a wild imagination or bluff; to explain the results of good deeds and bad deeds; or anything else. It is not a psychological tool for consoling or pacifying the suffering of people.

Rebirth of identities pertains to concurrent consciousness and memories. This is observed in case of certain historical figures such as Shripad Shrivallabh and Narasimha Saraswati (1378 to 1458). Others do not have the memory or consciousness to endorse rebirth.

The experimental or laboratory proof of the rebirth; through science; needs an accurate identification, definition and understanding of individual consciousness; as a separate entity. Because; we have to show; birth (easy), death (easy) and the individual consciousness and its relation to the individual who is born and dead; that “persists” after death (very difficult; unless we have a gadget that can capture the existence of individual consciousness).

So far; we do not have such a gadget. Moreover; our consciousness can not capture our consciousness in its entirety. “Our consciousness” cannot identify or demonstrate “our consciousness”; as a separate entity; to “our own consciousness”! Hence currently; it is not possible to “prove” rebirth!

However; if we practice NAMASMARAN; we can verify; these otherwise mysterious and esoteric aspects of birth, death, rebirth and immortality.

The word VSIHVA KUNDALINI has appeared in the recent biography of Bhagawan Shri Shripad Shrivallabh.

Anyone, who is a believer of ATMANO MOKSHARTHAM JAGAT HITAYA CHA i.e. SAMASHTI YOGA or individual and universal blossoming; or haunted by the conviction of global welfare; would be overwhelmed by this extraordinary word VISHVA KUNDALINI.

The multicolored physical and physiological experiences and the multidimensional intense emotional components of life; ultimately culminate in KUNDALINI JAGRUTI; through the guidance of Sadguru.

The sublime experiences and noble behavior embody VISHVA KUNDALINI JAGRUTI; i.e. individual and universal blossoming; i.e. holistic renaissance. The main characteristics of this; is that; the majority of people practice NAMASMARAN, get focused on their core; and propagate the benevolent implications of NAMASMARAN in every field of life!

There is a perennial question; “Why should I practice NAMASMARAN?” that keeps on surfacing from time to time; in our mind.
This is because it appears to be passive and irrelevant to our pains and pleasures. It does not seem to reduce pains or enhance pleasures. Moreover; it does not seem to do justice at social level as well. In fact; it appears to take us away from the reasonable “solutions” to; personal pains and pleasures and social injustice.
This is because; it is natural and physiological to keep reacting to pains and pleasures instinctively, emotionally and intellectually; without realizing that it is a repetitive and endless drudgery; unless coupled with transformation of our physical and physiological existence; called DEHABUDDHI.
This transformation is also natural but usually considered super natural or divine. It does not happen in the beginning. All the personal flaws and deficiencies; due to our physical, physiological, psychological and intellectual limitations; called DEHABUDDHI make us vulnerable to be hurt; or callous and inaccessible to our true innate core!
But gradually after variable number of years; such transformation begins through merging of DEHABUDDHI with NAMA through NAMASMARAN; and is associated with a concrete and pleasant experience of our own core, which is inseparable from the core of universe.