Re- birth and brahmacharya

It is not the mind which experiences rebirth but the Jivatma which takes a new physical body and a new mind body (Sukshma or Linga sharira) based on the past Samskaras (impressions) and Vasanas (tendencies) it carries in the 'Karana Sharira' (causal body). Upon physical death, the physical body perishes, followed by the astral or mind body (Sukshma sharira) which also perishes. The Karana Sharira (causal body) then takes flight along with the Atman and descends back into earth at a suitable time with a new physical and astral body through rebirth.

The simplest proof for rebirth lies in the fact that each person is born in a different state and with a different destiny. One child is born on the streets, while another in a palace. One child is born blind, while the other is endowed with excellent health and well being. One child lives to be a hundred years while the other passes away a few years after birth. Why all this difference? What is the cause or the reason behind such disparity, variety and inconsistency between the destinies of different people?

We know that nothing happens without a reason. There must be some very strong reason which gave one person a birth of riches and another a birth of poverty. So while a new born child is absolutely innocent and incapable of shaping its destiny at that point of infancy, there must be something at a more subtler level that has caused it this particular kind of birth. Something it has brought along with itself while being born. Some set of karma, parameters and qualities that have accompanied it like how our baggage accompanies us when we travel. Where did this karma or qualities or impressions or whatever one wants to call it come from? There must have been a previous existence to the soul where it had picked up those impressions. There cannot be any other logical answer. There cannot be any other reason why some children exhibit qualities of kindness right from a very young age while some others exhibit cruelty. All these varied qualities very clearly depict the presence of a former existence in which the soul exhibited these qualities. Birth is only a new innings to the soul and not the start. Death is only a short break from this life on earth and not the end.

Lord Krishna explains this to Arjuna in Chapter II/22, of the Bhaghavad Gita:

"Vaasaamsi Jeernani Yatha Vihaaya, Navaani grunhaathi Naroparani..
.. Tathaa Shariraani Vihaaya Jeernani, Anyaani Sanyaathi Navaani Dehi".

"Just as a man casts away his old, worn out clothes and wears those that are new..
.. The Jivatman (embodied soul) casts away its worn out body and enters one that is new".

Brahmacharya is that mode of life by which one gets closer to the state of non-indulgence in any form of karma. Brahmacharya is essentially a lifestyle in which man raises above the performance or non-performance of action, through absolute devotion and surrender to the Almighty. The true Brahmachari carries out all actions as an offering to the Brahman (Almighty) without attachment for the fruits, thereby reaching the state of the Atman which is beyond action or inaction. The cause of birth is the presence of desires. A Jivatma which has realized itself as the Atman and has thus become desire-less as regards this unreal, external world has no rebirth. It merges into the Almighty, to be forever free from suffering. Brahmacharya helps man achieve this state and get free from the necessity for rebirth through the annihilation of all past karma, desires and related impressions. Hence for all those wishing to reach the shores of everlasting bliss and a one time, permanent release from this world of suffering without rebirth, Brahmacharya acts as the boat which safely ferries man across the dangerous and painful ocean of Samsâra.

The Blessed Lord tells Arjuna of the merit that the man who is absorbed in Brahman accrues in Chapter V/17 of the Bhagavad-Gita:

" Tad buddhaya, Tad atma, Tad nishta, Tat parayanaha..
.. Gachanta Punaraavruthim, Gnyana nirdhoota kalmashaha"

" With their intellect absorbed in THAT (Brahman), their self being THAT, established in THAT..
.. With THAT for their supreme goal, they go there from where there is no return,
their sins destroyed by true Gnyana (knowledge)".

Such effort and mode of thinking is what follows further to honest and true Brahmacharya carried out with God devotion, devoid of attachment for the objects of senses. Who can describe the glory and blessedness of this path that leads to the Supreme? Fortunate are the ones who lead this mode of life.

ॐ तत् सत्
(That Supreme being is the absolute truth)