LEARNING TO DIE
The body kicks the bucket, the article of clothing that gives the covering to the spirit on its visit to the common plane. The internal identity stays unaffected. It doesn’t and can’t kick the bucket on the grounds that it is endless.
As the Bhagavad Gita states: “He is unmanifest, is not the subject of thought, and is said to be morally sound; along these lines, knowing Him, it doesn’t become you to lament after anybody.”
It is dismal to lose what we think about in life. When somebody we cherish bites the dust, it is miserable. Despondency for that misfortune is suitable however that misery ought not be delayed. Over the top grieving is unfortunate. Pain ought not devour a man, on the grounds that misfortune and passing are unavoidable. That is the reason in a few societies and religious frameworks a period cutoff is put on distress. Case in point, perceptive Jews take after phases of grieving. After the internment of a friend or family member, close relatives stay in grieving seven days. Amid this time they don’t go out with the exception of crises and don’t shave or trim their hair, or put on new garments. They are not permitted even to sit on seats or wear shoes. Their despondency is permitted to be thought and their grieving centered. A less exceptional twenty-three-day grieving period takes after. For a few Jews an eleven-month moderate grieving is watched.
We lament the passings of those near us, and trepidation our own passing. There is a period for grieving, and a period to give up. This is the reason societies around the world and all through history have formulated traditions of giving up, of grieving, and of placing demise into point of view. These traditions help individuals to go ahead with their lives and get ready for their own passings. Human life is a cycle of going back and forth, conception and demise. The body’s passing is not the spirit’s end. The Self is unchangeable. Thusly, sadness past the cutoff points its could call its own time is indiscreet.
In the event that what is important to a man is what is passing, demise poses a potential threat and horrendous. Demise implies the end to what was focal and important to that individual. The torment in that theory is significant. In the event that, nonetheless, a man figures out how to relinquish what is passing, whether that implies relinquishing articles or connections, and looks for just that which is everlasting, demise is not alarming. It is only a turning, a change of attire. So lament, yet not for a really long time. The same exhortation applies to anything that is lost—a marriage, an occupation, companions, a home, a fantasy. Lament for it, and afterward proceed onward.
The apprehension of death and the torment connected with death are characteristically connected with connection to the passing universe of names and structures. As unexpected as it is unfortunate, individuals look for articles and connections on the planet in a manner to deny demise, to comfort the truth that their common lives are interim. The treatment is more regrettable than the disease. It is only these connections to protests and connections and the faith in the requirement for them that reinforces the trepidation of death. The progressions characteristic in items and relationship make their misfortune certain. Rather than soothing their proprietors, these evolving, rotting, and passing on articles help individuals to remember the demise they fear—passing of their connections to their bodies, musings, propensities, items, and connections. These connections make, reproduce and strengthen the reasons for alarm of intermittent misfortune and demise. They make life hopeless and passing terrifying. The way to opportunity from wretchedness and trepidation lies with fixing the connecti
