CHAPTER NO:- 7 》PART:-11 》Investigation and Publication of ReincarnationCase Studies by Dr. K.S. Rawat



▪ Dr. Kirti Swaroop Rawat in an Eminent Parapsychologist, Director of International Centre for Survival and Reincarnation Researches.


▪ The idea of reincarnation fascinated Kirti Swaroop when he was just a kid. And why not ? His grandfather, Ganesh Kumar Rawat, told him mysterious tales of his own past life instead of the usual bedtime stories. Later in life, Kirti Swaroop’s query about life and its mysteries didn’t let him sleep in the nights. That is why he started to pursue the question about reincarnation scientifically.

▪ Dr. K S Rawat was at Osho Tapoban, Nagarjun Hills on February 28, conducting a seminar on the scientific evidence of reincarnation. Here he was sharing the astounding findings he had gathered over a research period of 42 years. Dr.Rawat shared a few of the 500 cases of reincarnation for which he says he has proper scientific proof.


▪ Many of the subjects he shared had memories of their past lives. Dr. Rawat had taken the time to go in person to verify whether his subjects were just bluffing or were really part of a paranormal phenomenon that beats Most scientific-minded people.


▪ Apart from memories of a different life, some of Dr. Rawat’s subjects also had birthmarks that they could trace to a previous life. A girl called Laxmi born with a birthmark on her head remembers dying by being hit in the head by a stone.

▪ One of Dr. Rawat’s cases included a Hindu boy born with a circumcised penis. “Not only did they boy know exactly how to perform the Muslim ritual of Nawaz, but also remembers the exact process of circumcision,” shared Dr. Rawat.


▪ With a paranormal topic as his topic of research, Dr. Rawat says he gets a lot of hoaxes as well. But for someone who has done his Ph.D. in Reincarnation, Dr. Rawat says it’s easy to spot a hoax in a matter of minutes. “There were nine kids claiming they were Gandhi in their past life, but all were making it up,” he said. Also speaking at the program, Swami Anand Arun, coordinator of Osho Tapoban said scientific information on reincarnation exists, but many Christian Research on Reincarnation and Survival of Soul society's try to suppress this information as it goes against their religion.


▪ “It is the same as Galileo’s case. He proved that the earth revolves around the sun in the 17th century, but the Catholic Church officially accepted this fact only in 1960,” said Swami Arun.

1. An Amazing Case Study of Shanti Devi


▪ Surpassing all bounds of human comprehension, and yet so very credible, the amazingly verifiable case of Rebirth of Shanti Devi was reported exactly 80 years ago.Though sensational in its outward appearance, it was grounded in hard-core facts when the veracity of experience was questioned. We are left with no doubt as to its authenticity, and Shanti Devi’s experiences of pre-existence and rebirth confirm well in their basic, and essential details.memories in children that is instances of recalling of previous births
of rebirth by Medical Science Research on Reincarnation.

This was investigated in 1936 by the International Aryan League of Delhi which consisted of members known for their critical intelligence, competence and wide learning.
And in 1937, when this report first appeared, people at large were made to think seriously about instances of rebirth and their validity to the present existence. Not only did the leading Indian newspapers but also those abroad published this, as a spectacular event.

▪ This is one more interesting case by Dr. K.S.Rawat

▪ This is also One of the Most Authentic Medical Case investigated by Mahatma Gandhi himself.

▪ Shanti Devi is one of the best cases of children’s past life memories to ever be recorded. It was investigated by a committee of prominent citizens appointed by Mahatma Gandhi, who accompanied Shanti Devi to the village of her past-life recollections and recorded what they witnessed.


▪ This article is reprinted with permission from the March/April, 1997 issue of Venture Inward Magazine, the magazine of the A.R.E., (the Edgar Cayce research organization). It was written by Dr. K.S.Rawat, a Stevenson-style researcher based in India.  Dr. Rawat is a frequent contributor to the Past Life Forum, and welcomes comments.


▪ People hear of many cases of reincarnation these days, but in the early 30s, information about a girl born in a little-known locality of Delhi, who claimed to remember a past life, was considered great news indeed. The girl at first was known only to the local people, but gradually news of her spread all over the country and finally all over the world. It was natural that the world should wonder about the authenticity of her story.


▪ Shanti Devi, born in 1926, was the subject of speculation all of her life. In 1985 questions were even raised about her existence in a special issue on reincarnation in a prominent weekly English journal of India. This dismayed me that someone would raise such doubts without conducting a proper study. In February 1986, I had gone to Delhi to meet Ian Stevenson, the leading expert in reincarnation research from the University of Virginia. Dr. Stevenson had already investigated her case, so I showed him the article. A few days later I met Shanti Devi and spent about an hour and half with her. Later, I interviewed many people connected with the case at Delhi, Mathura, and Jaipur And, including Shanti Devi’s relatives in this life and from her past life as Lugdi Bai. I also examined the books and articles published on Shanti Devi from time to time, besides several reports prepared on her by eminent scholars. This is her story, perhaps the most famous reincarnation case on record.


On January 18, 1902, Chaturbhuj, a resident of Mathura, was blessed with a daughter, who was named Lugdi. When Lugdi reached the age of 10, she was married to Kedarnath Chaube, a shopkeeper of the same locality. It was the second marriage for Kedarnath, as his earlier wife had died. Kedarnath Chaube owned a cloth shop in Mathura and also a branch shop at Hardwar. Lugdi was very religious and had been to several pilgrimage places at a very young age. While on one pilgrimage, she was injured in her leg for which she had to be treated, both at Mathura and later at Agra.


▪ When Lugdi became pregnant for the first time, her child was stillborn following a Cesarean section. For her second pregnancy, the worried husband took her to the government hospital at Agra, where a son was born, again through a Cesarean on September 25, 1925. Nine days later, however, on October 4, Luigi's condition deteriorated and she died.


▪ One year ten months and seven days after Luigi's death, on December 11, 1926, Babu Rang Bahadur Mathur of Chirawala Mohalla, a small locality of Delhi, was blessed with a daughter, whom they named Shanti Devi. She was just like any other girl except that until the age of four she did not speak much. But when she started talking, she was a different girl–she talked about her “husband” and her “children.”


▪ She said that her husband was in Mathura where he owned a cloth shop and they had a son. She called herself Chaubin (Chaube wife). The parents considered it a child’s fantasy and took no notice. They got worried, however, when she talked repeatedly about it and, over time, narrated a number of incidents connected with her life in Mathura with her husband. On occasions at meals, she would say, “In my house in Mathura, I ate different kinds of sweets.” Sometimes when her mother was dressing her, she would tell what type of dresses she used to wear. She mentioned three distinctive features about her husband: he was fair, had a big wart on his left cheek, and wore reading glasses. She also mentioned that her husband’s shop was located in front of Dwarkadhish temple.


▪ By this time Shanti Devi was six years old, and her parents were perplexed and worried by such statements. The girl even gave a detailed account of her death following childbirth. They consulted their family physician, who was amazed how a little girl narrated so many details of the complicated surgical procedures. The mystery, thus, continued to deepen. The parents started thinking that these memories might have been of a past life.

▪ As the girl grew older, she persisted in asking her parents to be taken to Mathura. She, however, never mentioned her husband’s name up to the age of eight or nine. It is customary in India that wives do not utter the name of their husbands. Even when specifically asked, she would blush and say that she would recognize him, if taken there, but would not say his name. One day a distant relation, Babu Bishan Chand, a teacher in Ramjas High School Daryaganj in Delhi, told Shanti Devi that if she told him her husband’s name, he would take her to Mathura. Lured by this offer, she whispered into his ear the name Pandit Kedarnath Chaube. Bishan Chand then told her that he would arrange for the trip to Mathura after due inquiries. He wrote a letter to Pandit Kedarnath Chaube, detailing all the statements made by Shanti Devi, and asked him to visit Delhi. Kedarnath replied confirming most of her statements and suggested that one of his relatives, Pandit Kanjilal, who lived in Delhi, be allowed to meet this girl.


▪ A meeting with Kanji Mal was arranged, during which Shanti Devi recognized him as her husband’s cousin. She gave some details about her house in Mathura and informed him of the location where she had buried some money. When asked whether she could go by herself from the railway station to her house in Mathura, she replied in the affirmative, if they would take her there.


▪ Kanji Mal was so impressed that he went to Mathura to persuade Kedarnath to visit Delhi. Kedarnath came to Delhi on November 12, 1935, with Lugosi's son Navneet Lal and his present wife. They went to Jang Bahadur’s house the next day. To mislead Shanti Devi, Kanjilal introduced Kedarnath as the latter’s elder brother. Shanti Devi blushed and stood on one side. Someone asked why she was blushing in front of her husband’s elder brother. Shanti said in a low firm voice, “No, he is not my husband’s brother. He is my husband himself.” Then she addressed her mother, “Didn’t I tell you that he is fair and he has a wart on the left side cheek near his ear?”


▪ She then asked her mother to prepare meals for the guests. When the mother asked what should she prepare, she said that he was fond of stuffed potato parathas and pumpkin squash. Kedarnath was dumbfounded as these were his favorite dishes. Then Kedarnath asked whether she could tell them anything unusual to establish full faith in her. Shanti replied, “Yes, there is a well in the courtyard of our house, where I used to take my bath.”


▪ Shanti was emotionally overwhelmed on seeing Navneet, the son in her previous life. Tears welled in her eyes when she hugged him. She asked her mother to bring all her toys and give them to Navneet. But she was too excited to wait for her mother to act and ran to bring them. Kedarnath asked her how she had recognized Navneet as her son, when she had seen him only once as an infant before she died. Shanti explained that her son was a part of her soul and the soul is able to easily recognize this fact.


▪ After dinner, Shanti asked Kedarnath, “Why did you marry her?” referring to his present wife. “Had we not decided that you will not remarry?” Kedarnath had no reply.


▪ During his stay at Delhi, Kedarnath found Shanti Devi’s behavior similar to that of Lugdi in many ways. Before retiring for the night, he asked to be allowed to talk with her alone and later said that he was fully convinced that Shanti Devi was his wife Lugdi Bai because there were many things she had mentioned which no one except Lugdi could have known.


▪ Shanti Devi became upset before Kedarnath’s return to Mathura on November 15. She begged to be allowed to go to Mathura with him but her parents refused.


▪ Her story spread all over the country through the media and many intellectuals got interested in it. When Mahatma Gandhi heard about it, he called Shanti Devi, talked to her, and then requested her to stay in his ashram. (When I interviewed Shanti Devi in 1986, she still remembered the incident.)


▪ Gandhi appointed a committee of 15 prominent people, including parliamentarians, national leaders, and members from the media, to study the case. The committee persuaded her parents to allow her to accompany them to Mathura. They left by rail with Shanti Devi on November 24, 1935. The committee’s report describes some of what happened


▪ “As the train approached Mathura, she became flushed with joy and remarked that by the time they reach Mathura the doors of the temple of Dwarkadhish would be closed. Her exact language was,’Mandir ke pat band ho jayenge,’ so typically used in Mathura.


▪ “The first incident which attracted our attention on reaching Mathura happened on the platform itself. The girl was in L. Deshbandhu arms. He had hardly gone 15 paces when an older man, wearing a typical Mathura dress, whom she had never met before, came in front of her, mixed in the small crowd, and paused for a while. She was asked whether she could recognize him. His presence reacted so quickly on her that she at once came down from Mr. Gupta’s lap and touched the stranger’s feet with deep veneration and stood aside. On inquiring, she whispered in L. Deshbandhu ear that the person was her ‘Jeth’ (older brother of her husband). All this was so spontaneous and natural that it left everybody stunned with surprise. The man was Babu Ram Chaubey, who was really the elder brother of Kedarnath Chaubey.”


▪ The committee members took her in a tonga, instructing the driver to follow her directions. On the way she described the changes that had taken place since her time, which were all correct. She recognized some of the important landmarks which she had mentioned earlier without having been there.


▪ As they neared the house, she got down from the tonga and noticed an elderly person in the crowd. She immediately bowed to him and told others that he was her father-in-law, and truly it was so. When she reached the front of her house, she went in without any hesitation and was able to locate her bedroom. She also recognized many items of hers. She was tested by being asked where the “jajrood” (lavatory) was, and she told where it was. She was asked what was meant by “katora.” She correctly said that it meant paratha (a type of fried pancake). Both words are prevalent only in the Chaos of Mathura and no outsider would normally know of them.


▪ Shanti then asked to be taken to her other house where she had lived with Kedarnath for several years. She guided the driver there without any difficulty. One of the committee members, Pandit Neki Ram Sharma, asked her about the well of which she had talked in Delhi. She ran in one direction; but, not finding a well there, she was confused. Even then she said with some conviction that there was a well there. Kedarnath removed a stone at that spot and, sure enough, they found a well. As for the buried money, Shanti Devi took the party to the second floor and showed them a spot where they found a flower pot but no money. The girl, however, insisted that the money was there. Kedarnath later confessed that he had taken out the money after Luigi's death.
▪ When she was taken to her parents’ home, where at first she identified her aunt as her mother, but soon corrected her mistake, she went to sit in her lap. She also recognized her father. The mother and daughter wept openly at their meeting. It was a scene which moved everybody there.


▪ Shanti Devi was then taken to Dwarkadhish temple and to other places she had talked of earlier and almost all her statements were verified to be correct.


▪ The publication of the committee’s report attracted worldwide attention. Many learned personalities, including saints, parapsychologists, and philosophers came to study the case, some in support and some as critics trying to prove it a hoax.


▪ I met Shanti Devi, first in February 1986 and then in December 1987, and interviewed her in detail about her past-life memories and her recollections at Mathura. I also interviewed her younger brother, Viresh Narain Mathur, who had accompanied her to Mathura on her first visit. Then I went to Mathura and asked her various relatives to describe when Shanti Devi first visited them at the age of nine. I also interrogated a close friend of Kedarnath who gave me some explicit information about the way Kedarnath became convinced that Shanti was actually his wife in her past life.


▪ Luigi's brother told me that Shanti Devi, after seeing some women there, remembered her old friends and inquired about them. Similarly, Lugdi sister informed me that Shanti Devi told a number of womenfolk about Lugdi having lent them some money, which they accepted as true. Shanti’s emotional reactions on meeting relatives from her previous life were very significant. The manner in which she burst into tears on meeting the parents of her past life moved everyone present there. The committee mentioned in their report that it was a blessing that the past lives are forgotten. They felt that by bringing Shanti Devi to Mathura they had taken a big responsibility, and we had to forcibly separate her from the parents she had in the previous life.


▪ During my investigations, a friend of Kedarnath, 72-year-old Pandit Ramnath Chaube, told me of a very significant event, which I confirmed from other sources. When Kedarnath was in Delhi to meet Shanti Devi, he stayed at Pandit Ramnath Chaubey place for one night. Everyone had gone to retire, and only Kedarnath, his wife, his son Navneet, and Shanti were in the room; Navneet was fast asleep. Kedarnath asked Shanti that when she was suffering from arthritis and could not get up, how did she become pregnant. She described the whole process of intercourse with him, which left Kedarnath in no doubt that Shanti was his wife Lugdi in her previous life.


▪ When I mentioned this incident to Shanti Devi during my interview with her, she said, “Yes, that is what fully convinced him.”


▪ Shanti Devi’s case is also significant for the fact that it is one of the most thoroughly investigated cases, studied by hundreds of researchers, critics, scholars, saints, and eminent public figures from all parts of India and abroad from the mid-1930s on.


▪ One critic, Sture Lonnerstrand, when he heard of this case, came all the way from Sweden to expose the “fake,” as he thought it to be, but after investigation wrote, “This is the only fully explained and proven case of reincarnation there has been.” I don’t agree completely with Wennerstrand–there are many more cases just as amazing as this one.


▪ I close my story of Shanti Devi with the remarks of Dr. Ian Stevenson, leading authority on reincarnation, who said: “I also interviewed Shanti Devi, her father, and other pertinent witnesses, including Kedarnath, the husband claimed in her previous life. My research indicates that she made at least 24 statements of her memories that matched the verified facts.”

2. The story of Raghunath claims that
he was Manphool in his past life is a fascinating one.

▪ One nice day of July 1976, a woman, Mrs. Chitra Manphool, went to the local market accompanied by her husband’s second wife, and noticed a man who was carrying a child coming up the road in her direction, As he came close, the child suddenly leaped towards the two women when his father restrained his son, the boy shouted "Let me go. They are my wives."


▪ Stunned, the women started at him unblinkingly. The boy’s father, That Mithu Singh, was taken by surprise, but less so because for several months the boy, Raghunath, had been behaving in a peculiar manner. The child, about three-and-a-half years of age, had claimed that he remembered a past life. And one after another, incidents recalled by the boy had been confirmed.


▪ The story that unfolded as a result of Raghunath claims was a fascinating one, which I investigated.

▪ Here is what I learnt:
In the early hours of January 14,1973, the boy of a 40-year-old man, Chita Ahmed, was found badly mutilated along the road near Sendra, a village on the road between Beawar and Jodhpur. Ahamad was drunkard, and it was assumed that he had died in a brawl with a truck driver, the night before. About nine months later, Raghunath was born in sendra. On one occasion, when the boy was- two- and –a- half, he became angry with his mother and cried, "I am going to my house," and ran towards the nearby Koshi River. When this happened several times, the mother grew curious and asked, "where is your house?"
"There, that side," said the child, pointing at the river."
Which village?’ she was asked.
"Kesarpura," the boy replied, referring to a village on the other side of the river."
"How can your house be over there?" his mother asked.
"Yes, I have, I do have (a house there)," the child said.


▪ His mother dismissed Raghu Nath's remarks, as childish musing. But a few days later, while going somewhere with his mother, the boy pointed at an old lady coming towards them and suddenly remarked, "Oh loom, my mother is coming." Raghunath mother looked at the old woman.

"She is my mother," the child repeated.

"What? I am your mother."

"No, she is," he insisted. "She is my mother, too."

"How is that?"

Previously she was my mother."

Previously she was my mother."

"Previously? When?"

"Before my death."

By this time the old lady had come close to them. "Mother, I am your Ahmadiyya!" he called to her.

▪ The elderly woman stopped and looked at the child, and then said she had a son named Ahmed who had died in an accident over three years before, She said they lived in the village of Kesarpura, where Ahamad had a house.

▪ Returning home with Raghunath, his mother told her husband, and he asked bye mob: "What was the name of your Father?"

"Naib Subedar."

"Who else lived with you?"

My mother, two wives, and three children.

▪ The father subsequently took the boy to kesarpura and asked him to find the house. Threading through a number of streets and lanes, He led Mr. Mithu Singh to a section of the town in which he said he had lived and finally pointed toward a house. A man who had accompanied them pointed to a different house and said, "Is that the house you mean?"

"No no, not that, That is the house of Mr. Kalyan Singh. My house is that one," the child protested.

▪ His father was told that the information was correct in every respect. Entering the house, the child is reported to have recognized the places where Ahamed liked to sit, lie down, and do other things.


▪ On another occasion, Mr. Mithu Singh was serving wine to guests at his own house. Every one but the boy was handed a glass of wine- Raghunath resented not being served.
"It’s not for you," someone said. "It’s very bitter."
"No, I shall also take it, I have been taking it," the boy insisted.
"O.k., give him a sip," his father said. Taking the tumbler, the child raised his hand high and shouted, "Jai Mataji ki" and emptied the contents without stopping.


▪ Those who knew Ahamad remarked that he also used to take wine in the same manner.
On another visit to Kesarpura, he is said to have correctly recognized the grave of Ahmad's brother Suwa.
"When Raghunath repeatedly recalled correctly, incidents and persons related to the deceased Ahmad, Mr. Mithu Singh curiosity subsided, but he gradually felt more and more uncomfortable within. He felt as though the son born to him after four daughters was being lost in the recesses of some past life in another family. Consequently, he tried to dissuade the child from further talk of a previous incarnation by showing cold indifference, by bitter scolding, even thrashing the boy when he talked about being someone else.


▪ But that day on the road, when the boy suddenly claimed that the women were his wives, Mr. Mithu Singh could not contain his curiosity. At first, startled by the boy’s claim, the women became eager to interrogate him when they were told that he had been talking a lot about a past life,
"All right, tell us which one of us is your married wife?" he was asked.


▪ The child immediately leaped toward on of the women named Manphool.


▪ "No, not this one, it was that one." His father said.
But the child insisted, and leaped into Manphool arms and embraced her tightly with tears in his eyes. When he refused to let go the woman, his father took hold of the boy, who caught hold of a silver ornament around the woman’s neck and cried bitterly.


▪ Manphool was impressed but uncertain, so she later met Raghunath in order to talk with him alone. One of her questions had to do with the death of her husband, Ahamad. The boy told a different story from the one everyone had accepted. He said that on that fateful night, five thieves had overpowered him to steal his money. He fought back and was killed in the struggle.

▪ I contacted the officer-in-charge, of the local Thana (Police Station) But could get no information bearing on this question.


▪ After talking with the boy, Manphool put a garland around Raghunath neck and offered him a coconut, convinced that he was the reincarnation of her dead husband. "I am completely confident that is my master," she declared.


▪ The other woman, whom the boy claimed to have been his wife, had been taken in exchange, which is a type of marriage in which two men exchange their sisters who become their wives. When I asked whether they both thought Raghunath to have been their husband, they replied emphatically " Of course, yes."
Are there any doubts about Raghunath claim?


▪ The close proximity of the villages made communication about Ahmad's life quite probable. Yet the manner in which the child is reported to have spotted different people and recalled past events makes it improbable that this was a prearranged drama.

▪ What benefit would anyone receive from such an elaborate enactment? Moreover, the parents of the boy in this case were very apprehensive and worried. No responsible parent would put an only son into such a hazardous drama deliberately, and it is unlikely that a child that young could be trained so as to act with the appropriate dialogue and emotions.


▪ Also, there is a superstitious belief prevalent in the villages of India that those who remember a past life do not live long. Parents deliberately tried in 12 cases we know of to make child forget such memories by threats or even beatings. Sometimes the child is put on a revolving wheel of a pot maker, that goes around counterclockwise. How many cases are thus hushed up, no one can say.


▪ Finally, no lady would ever take a person as her husband unless completely satisfied about the truth of his claim. Although Raghunath was a stranger to her before they met that day on the road, Manphool now says emphatically and unambiguously, "I am absolutely confident, he is my master."


▪ This case illustrates two factors that are repeated in many cases suggestive of reincarnation. Firstly, 88 percent of the subjects in our cases started talking about a past life at a very early age. In only 3 percent of the cases did the subject, after reaching the age of 10, first mention a past life, such memories tend to fade within three to four years, and they rarely persist into adolescence or adulthood. On woman (Mrs. Swarna Lata Tiwari) who was over 35 told me that she had only vague memories of a past life, but when in the presence of the personalities related to her in a previous incarnation, she still experienced emotional attachment.


▪ Secondly, in 78 cases in which the cause of death or the age at death or the age at death of the previous personality was reported, all about two had died prematurely, 31 percent by murder, 28 percent by accident, 5 percent by suicide. In about 60 percent of these cases the interval between the death of the previous personality and the birth of the subject was less than two years. Only about 19 percent were "reborn" within nine months. In one case the interval was only a few days, in another only a few hours.


▪ In two cases the subject was born prior to the death of the previous personality, yet the subsequent features of these cases relate more closely to the rebirth narration than to the possession syndrome. In these cases the subjects fell seriously ill or even were dead but regained consciousness.


▪ Six subject accounted for a long interval between incarnations by describing some other world or by claiming to have lived as a ‘profit". Obviously, such claims are beyond the realm of scientific investigation.


▪ In my opinion, the two most important features lending credibility to cases suggestive of rebirth are:


▪ The intense emotional reaction shown by some subject toward relatives of previous personality; Raghunath was one such subject but we had 14 other cases in which strong emotional reactions were visible.


▪ Some physical or psychological characteristics that seem related to incidents in the past life, such as inordinate dread of water in a child who had been drowned in his previous life. We had 22 such cases including one of a girl born to a Punjabi family, who spoke only Marathi when she began talking. One object who recalled having a hand chopped off in an attempt on his life in a previous incarnation had a stabbed hand in his present life. We have a dozen such cases of birthmarks or physical deformities which seem related to experiences in a past life.


▪ While most subjects recall one life, several recalled two or three or even four previous lives. In at least 13 cases, the subject who recalled a past life remembered hiding money or ornaments that were actually found, and thus enriched the survivors of the previous personality.


▪ While each case has different special features, these are some of the salient features that are highly suggestive of reincarnation. We have not yet found a foolproof case that proves reincarnation beyond any shadow of doubt. But Raghunath and Manphool undeniably offer strong testimonials in its behalf.

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