श्रीभगवानुवाच ..



देहान्तरगतिं तस्य परलोकगतिं तथा .



वक्ष्यामि नृपशार्दूल मत्तः शृणु समाहितः [1]



भुक्तं पीतं यदस्त्यत्र तद्रसादामबन्धनम .



स्थूलदेहस्य लिङ्गस्य तेन जीवनधारणम [2]



व्याधिना जरया वापि पीड्यते जाठरोऽनलः .



श्लेष्मणा तेन भुक्तान्नं पीतं वा न पचत्यलम [3]



भुक्तपीतरसाभावादाशु शुष्यन्ति धातवः .



भुक्तपीतरसेनैव देहं लिम्पन्ति वायवः [4]



समीकरोति यस्मात्तत्समानो वायुरुच्यते .



तदानीं तद्रसाभावादामबन्धनहानितः [5]



Sri Bhagawan said:

I would tell you the details of after death state, listen carefully, O Rama! When the eaten food, drunken fluids are digested, from that stuff the gross body gains it’s Prana. Either due to disease, or due to old age, or due to excessive production of phlegm, intensity of Jataragni (digestive fire of belly) declines, and consumed food & fluids do not get digested. In that scenario in the lack of Rasa, the nadis become dry. nadis flourish due to food and water only. The essence which equalizes all nadis that is called as Samana vayu. When there is lack of Rasa there becoms an imbalance between the gross, & subtle bodies.

परिपक्वरसत्वेन यथा गौरवतः फलम .



स्वयमेव पतत्याशु तथा लिङ्गं तनोर्व्रजेत [6]



तत्तत्स्थानादपाकृष्य हृषीकाणां च वासनाः .



आध्यात्मिकाधिभूतानि हृत्पद्मे चैकतां गतः [7]



तदोर्ध्वगः प्राणवायुः संयुक्तो नववायुभिः .



ऊर्ध्वोच्छ्वासी भवत्येष तथा तेनैकतं गतः [8]



चक्षुषो वाथ मूर्ध्नो वा नाडीमार्गं समाश्रितः .



विद्याकर्मसमायुक्तो वासनाभिश्च संयुतः .



प्राज्ञआत्मानं समाश्रित्य विज्ञआनात्मोपसर्पति [9]



यथा कुम्भो नीयमानो देशाद्देशान्तरं प्रति .



खपूर्ण एव सर्वत्र स साकाशोऽपि तत्र तु [10]



घटाकाशाख्यतां याति तद्वल्लिङ्गं परात्मनः [11]

The way fruits get detached from the creepers after ripening and fall down, similarly, from the gross body this linga deham (subtle body) gets separated. Together with the Vasanas of indriyas, the Mukhya Prana together with other nine vayus moves upwards, influenced with Jnana, karma and past experiences, either through the path of eyes, or through the path of head the Jiva rises upwards where the all pervading sky is called as Ghatakasa the Paratma enters the linga deham.

पुनर्देहान्तरं याति यथा कर्मानुसारतः .



आमोक्षात्संचरेत्येवं मत्स्यः कूलद्वयं यथा [12]



पापभोगाय चेद्गच्छेद्यमदूतैरधिष्ठितः .



यातनादेहमाश्रित्य नरकानेव केवलम [13]



इष्टापूर्तादिकर्माणि योऽनुतिष्ठति सर्वदा .



पितृलोकं व्रजत्येष धूममाश्रित्य बर्हिषः [14]



धूमाद्रात्रिं ततः कृष्णपक्षं तस्माच्च दक्षिणम .



अयनं च ततो लोकं पितॄणां च ततः परम .



चन्द्रलोके दिव्यदेहं प्राप्य भुङ्क्ते परां श्रियम [15]

Till the time the Jiva gets liberation, it keeps on taking births again and again. One who enjoys sinful deeds, would enter a body called ‘Yatana Deham’ (punishment body) after death and would undergo tortures in hell. One who had devoted himself to rites and rituals throughout his life, attains the Pitrulokam (abode of Pitris). One who had done sacrificial rituals, built wells etc. sacred deeds in his life, he first enters Dhoomam, then night, then Krushnapaksham, from there Dakshinayanam, after that goes to Pitrulokam and from there it attains a divine body and goes to the abode of moon.

तत्र चन्द्रमसा सोऽसौ यावत्कर्मफलं वसेत .



तथैव कर्मशेषेण यथेतं पुनराव्रजेत [16]



वपुर्विहाय जीवत्वमासाद्याकाशमेति सः .



आकाशाद्वायुमागत्य वायोरम्भो व्रजत्यथ [17]



अद्भ्यो मेघं समासाद्य ततो वृष्टिर्भवेदसौ .



ततो धान्यानि भक्ष्याणि जायते कर्मचोदितः [18]



योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः .



मुक्तिमन्येऽनुसंयान्ति यथाकर्म यथाश्रुतम [19]



ततोऽन्नत्वं समासाद्य पितृभ्यां भुज्यते परम .



ततः शुक्रं रजश्चैव भूत्वा गर्भोऽभिजायते [20]

Together with the moon God, the Jiva enjoys there till his balance of Karmaphalam lasts, and after that again he comes back to Earth and takes birth. In the abode of moon, after his karmaphalam ends, he discards the Bhoga Shareeram (body of enjoyments) and wears the Linga deham again, and gains the attributes of sky, air, water, one by one and from that water becomes a cloud, then becomes rain and again transforms himself into the rice etc. food itemsand takes birth. In this few take the form of various creatures. Few born in the form of immobile creation. later, that food grains in the form of which this Jiva came to earth, get eaten by the creature (couple) and that Jiva who is in the form of food takes the form of Shukra, Shonita (male and female seeds) of the parents. later on the same couple unites their seeds give birth to this Jiva in gross form through the womb.

ततः कर्मानुसारेण भवेत्स्त्रीपुंनपुंसकः .



एवं जीवगतिः प्रोक्ता मुक्तिं तस्य वदामि ते [21]



यस्तु शान्त्यादियुक्तः सन्सदा विद्यारतो भवेत .



स याति देवयानेन ब्रह्मलोकावधिं नरः [22]



अर्चिर्भूत्वा दिनं प्राप्य शुक्लपक्षमथो व्रजेत .



उत्तरायणमासाद्य संवत्सरमथो व्रजेत [23]



आदित्यचन्द्रलोकौ तु विद्युल्लोकमतः परम .



अथ दिव्यः पुमान्कश्चिद्ब्रह्मलोकादिहैति सः [24]



दिव्ये वपुषि संधाय जीवमेवं नयत्यसौ [25]

Subsequently based on the Karma of the Jiva, female, male or eunuch bodies are obtained. Now I would explain the path of reaching higher abodes (gati) for the Jiva. Listen! One who possesses peaceful nature etc. good qualities , remains inclined towards the scriptures and righteousness, he is taken away till Brahma loka in celestial plane. With divine splendor, he becomes Devapurusha, and stays during Suklapaksham, Uttarayanam. First attains to the abodes of Sun and moon, then atains to Vidyullokam, after that a celestial deity comes descends from Brahma loka to Vidyulloka and takes the Jiva to Brahma loka.

ब्रह्मलोके दिव्यदेहे भुक्त्वा भोगान्यथेप्सितान .



तत्रोषित्वा चिरं कालं ब्रह्मणा सह मुच्यते [26]



शुद्धब्रह्मरतो यस्तु न स यात्येव कुत्रचित .



तस्य प्राणा विलीयन्ते जले सैन्धवखिल्यवत [27]



स्वप्नदृष्टा यथा स्ड़िष्टिः प्रबुद्धस्य विलीयते .



ब्रह्मज्ञआनवतस्तद्वद्विलीयन्ते तदैव ते .



विद्याकर्मविहीनो यस्तृतीयं स्थानमेति सः [28]



भुक्त्वा च नरकान्घोरान्महारौरवरौरवान .



पश्चात्प्राक्तनशेषेण क्षुद्रजन्तुर्भवेदसौ [29]



यूकामशकदंशादि जन्मासौ लभते भुवि .



एवं जीवगतिः प्रोक्ता किमन्यच्छ्रोतुमिच्छसि [30]

In the abode of Brahma with the celestial body the Jiva enjoys all his desires for a long time. After staying there for a long period he gets moksha alongwith Brahma. Only that Brahmajnani remains one with Brahman as like as salt melts in water. As like as one can recall the dreams after waking up, a Brahmajnani also can recall everything similarly. For a Jiva who is devoid of Vidya (wisdom) and Karma third place is given which is Hell. Such a Jiva experiences extreme torture in Hells named raurava and similar ones and with the leftover Karma he gains birth as a heinous creature like flies, mosquitoes etc. on earth. this is about the Jiva Gati topic. Do you have any questions, Rama?

श्रीराम उवाच ..



भगवन्यत्त्वया प्रोक्तं फलं तजज्ञआनकर्मणोः .



ब्रह्मलोके चंद्रलोके भुङ्क्ते भोगानिति प्रभो [31]



गन्धर्वादिषु लोकेषु कथं भोगः समीरितः .



देवत्वं प्राप्नुयात्कश्चित्कश्चिदिन्द्रत्वमेति च [32]



एतत्कर्मफलं वास्तु विद्याफलमथापि वा .



तद्ब्रूहि गिरिजाकान्त तत्र मे संशयो महान [33]



श्रीभगवानुवाच ..



तद्विद्याकर्मणोरेवानुसारेण फलं भवेत .



युवा च सुन्दरः शूरो नीरोगो बलवान भवेत [34]



सप्तद्वीपां वसुमतीं भुङ्क्ते निष्कण्टकं यदि .



स प्रोक्तो मानुषानन्दस्तस्माच्छतगुणो मतः [35]



मनुष्यस्तपसा युक्तो गन्धर्वो जायतेऽस्य तु .



तस्माच्छतगुणो देवगन्धर्वाणां न संशयः [36]



एवं शतगुणानन्द उत्तरोत्तरतो भवेत .



पितॄणां चिरलोकानामाजानसुरसंपदाम [37]



देवतानामथेन्द्रस्य गुरोस्तद्वत्प्रजापतेः .



ब्रह्मणश्चैवमानन्दः पुरस्तादुत्तरोत्तरः [38]



ज्ञआनाधिक्यात्सुखाधिक्यं नान्यदस्ति सुरालये .



श्रोत्रियोऽवृजिनोऽकामहतो यश्च द्विजो भवेत [39]



तस्याप्येवं समाख्याता आनन्दाश्चोत्तरोत्तरम .



आत्मज्ञआनात्परं नास्ति तस्माद्दशरथात्मज [40]



Rama questioned:

O worshipable Lord! You have detailed out the enjoyments of abodes of Brahma, Surya, and Chandra based on the merits gained from knowledge and Karmas. However I would like to know when does enjoy the pleasures in Gandherva etc. abodes? Also, the post of deities, and Indra is also attained based on knowledge or Karma? Kindly explain these O consort of Parvati!

Sri Bhagawan said:

O Rama! Merits are gained based on knowledge and karmas. for a young aged man, who looks handsome, who is valorous, who is healthy without any diseases, who is strong, who rules over the seven continents without any problem; whatever amount of happiness such a man gains that bliss is termed as ‘manavanandam’ (happiness of human). When a man does penance, he becomes gandherva, as a Gandherva he gains 100 times the human-happiness. To this Gandherva-happiness 100 times greater is Deva-gandherva happiness when attained a post of Deva-gandherva. In this fashion, every higher post has 100 times greater happiness than the current level. Above the Deva-gandhervas Pitrudevatas exist hence their happiness gets 100 times increased than the preceding ones. Above them 100 times higher remain Aajaanadevatas, above then 100 times higher remain karmadevatas, above them 100 times more happy remain the gods of heaven, above them 100 times more happy remains Indra, above Indra 100 times more happier remains the post of Brihaspati, above Brihaspati 100 times superior is the happiness of the post of Brahma. This is the sequence of attaining higher posts based on penances and the merits gained. One who doesn’t expect any fruits of his Karma, be he from any Varna, such a blemish less pious person also gains bliss. Due to high merits possessed by knowledge of Atma comforts in Swarga becomes manifold. Therefore there is nothing greater than Atma-jnana to attain gati.

ब्राह्मणः कर्मभिर्नैव वर्धते नैव हीयते .



न लिप्यते पातकेन कर्मणा ज्ञआनवान्यदि [41]



तस्मात्सर्वाधिको विभो ज्ञआनवानेव जायते .



ज्ञआत्वा यः कुरुते कर्म तस्याक्षय्यफलं लभेत [42]



यत्फलं लभते मर्त्यः कोटिब्राह्मणभोजनैः .



तत्फलं समवाप्नोति ज्ञआनिनं यस्तु भोजयेत [43]



ज्ञआनवन्तं द्विजं यस्तु द्विषते च नराधमः .



स शुष्यमाणो म्रियते यस्मादीश्वर एव सः [44]



उपासको न यात्येव यस्मात्पुनरधोगतिम .



उपासनरतो भूत्वा तस्मादास्स्व सुखी नृप [45]



But a Brahmajnani doesn’t follow this path of Karmas and hence doesn’t attain the ephemeral states of happiness. A brahmana after becoming a Brahmajnani remains untouched with sinful activities. Because of attainment of knowledge, that Brahmana surpasses everything. One who deliberately does good karmas, he gains Kshaya Phalam (fruit which would decline). Whatever merit is obtained by giving food to one crore Brahmanas such an equal merit lies in giving food to a Brahmajnani. A man who shows hatred or repulsion towards a brahmajnani, he dies with Kshaya disease (tuberculosis). An upasaka (spiritual practitioner) never lands in soup. Hence O Rama! you too should follow Upasana path and gain eternal bliss.

### Here ends the 11th chapter of Shiva Gita from Padma Purana Uttara Khanda ###