Death is a defining moments when one experiences his real identity and realizes the he is not the transient, gross body which possessed a mother and father, brothers and sisters, kith and kin, health and wealth, possessions and positions but some eternal subtle essence which has neither mother and father, brothers and sisters, kith and kin nor health and wealth, possessions and positions.
Raman Maharshi realized this very much in this very life all of sudden while others realized by intense austerities and perfected penance, that the gross body is temporary, transient and transitory, becoming manifest during the span when the gross body comes to be born and when the gross body decays, disintegrates and becomes destroyed. Therefore Yajnyavalkya tell Arthbaga Jaratkaru that when the gross body decays, disintegrates and becomes destroyed, the constituents - the five elements – the earth, water, fire, air, ether, the three subtle elements, the mind, intellect, the I-sense go back to the sources from where they were drawn, leaving the individual self to carry forward the balance of sum-total of the Karmas, being the consequences of the actions performed in that or earlier lives, to carry forward to dwell in the gross body made available and fulfill the consequences of the actions performed in that or earlier lives. Therefore, the relationship of the individual self with the gross body becomes manifest during the span when the individual self comes to dwells in the gross body and comes to end when the individual self leaves when the gross body decays, disintegrates and becomes destroyed.
Death appears to one as mystery with heart and mind fearing the silent steps creeping slowly towards him not because one does not know what Death means, but because one knows that when the gross body decays, disintegrates and becomes destroyed, one is dispossessed of not only the mother and father, brothers and sisters, kith and kin, health and wealth, possessions and positions but also the memory of their existence.
If this be the case then what is the solution? To Maitreyi Yajnyavalkya says that solution lies in thinking good of others, speaking good of others and performing deeds as would result in the well being of all - puNyaao vaO puNyaona kma-Naa Bavait pap: paponaoit |. That Self, verily is Brahman, the understanding, mind, Breath, sight, hearing earth,
water, air, Space, light and absence of light, desires and absence of desires, anger and absence of anger, righteousness and absence of righteousness and all such circumstances. This is what is meant by saying it is this (that which perceived) and it is that (that which is unperceived). As one acts, as one behaves, so does he become. The doer of noble deed becomes noble, the doer of ignoble deed becomes ignoble, One becomes noble by doing noble deeds, becomes ignoble by doing ignoble deeds. Others, however, say that a person consists of desires. As is his desire, so is his resolve, as is his resolve so is the deed he does. Whatever deed he does that he accomplishes - "yaqaakarI yaqaacaarI tqaa Bavait | saaQakaraI saaQauBa-vait | papkarI papap Bavait | puNya: puNyaona kma-Naa Bavait pap: papona | Aqaao Klvaahu: kamamaya evaayaM puruYa [it | sa yaqaakamaao Bavait t%k`tuBa-vait | ya%k`tuba-vait t%kma- kuruto | ta%kma- kuruto tdiBasaMpVto |".
To Maitreyi he further said, not for the sake of everything is everything dear but everything is dear for the sake of the Self, Verily, Maitreyi it is the Self to be perceived, heard, reflected, meditated on. Verily by perceiving, by hearing, by thinking, by meditating on the Self, one understands all – "na vaa Aro sava-sya kamaaya savMa- ip`yaM Bavait | Aa%manastu kamaaya savMa- ip`yaM Bavait | Aa%maa vaa Aro dYTvya: Eaaotvyaao mantvyaao inaidQyaaisatvya: | maO~oyaI Aa%manaao vaa Aro dSa-naona EavaNaona ma%yaa iva&anaonaodM savMa- ivaidtma\ |". The advise is not meant when one becomes mature or old but here and now from this moment itself in this very life and not in later lies, Because otherwise great is the loss – "[hOva saMtao|qa ivad\mastd\ vayaM na caoidhavaoidma-htI ivanaYTI | ya etiWdurmaRtasto BavaM%yaqaotro du:Kmaovaaipyaint |".
Krishna says in Bhagavad Gita, On Me fix your mind, to Me be devoted, worship Me, revere Me, thus having disciplines yourself with Me as your goal, to Me surely will come - "manmanaa Bava mad\Ba>ao maVajaI maaM namaskuru | maamaOvaOYyaaisa yau@%yaOvamaa%maanaM parayaNa: ||". Abandoning all (temporal) righteous disciplines come to Me alone fore refuge, do not grieve, for I will liberate you from all your disabilities – "sava-Qamaa-napit%yajya maamaokM sarNaM va`ja | AhM %vaaM sava-papoByaao maaoxaiyaYyaaimamaa sauca: ||". In that state of deliverance, the supreme Self becomes one like undifferentiated water (movement). This indeed is the World of Brahman. thus did Yajnyavalkya instruct, this is the supreme goal, the highest treasure, the highest objective, the supreme Bliss, on a particle of this very Bliss the creatures become nurtured – "sailala ekao d`YT\vaa|WOtaoBavait | eYa ba`*malaaok: samaa`iDit hOnamanauSaSaasa yaa&val@ya: | eYaasya prmaagait: | eYaa|sya prmaa saMpt\ | eYaao|sya prmaaolaaok: | eYaao|sya prma Aanand: | etsmaOvaanandsyaanyaaina BaUtaina maa~amaupjaIvaint ||".
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