The straightforward answer is, we can either be reawakened (punar-janma) and experience life by and by, or be freed (moksha) from the pattern of resurrection (samsara). Notwithstanding, the appropriate response is more intricate on the off chance that we see it geologically and verifiably.
Around the globe, what occurs after death can be isolated into two schools. The individuals who trust you live just a single time and the individuals who trust you live numerous lives.
The individuals who trust you live just once have comprehensively three schools – the individuals who accept passing is the end, nothing else after that; the individuals who accept after death you go to the place where there is the dead and remain in this the great beyond everlastingly; and the individuals who accept after death you go to either paradise, where you appreciate the remainder of endlessness, or to heck, where you languish over all forever (or perhaps until you have been satisfactorily rebuffed and are prepared to join the rest in paradise).
The individuals who put stock in resurrection trust you hold returning from the place where there is the dead (pitr-loka) to the place where there is the living (bhu-loka) until you gain proficiency with a definitive exercise after which you no longer feel the requirement for a body. There are minor departure from this, where you are rebuffed for different violations in damnation (naraka-loka) before you are prepared to be reawakened, or where you appreciate paradise (swarga-loka), until it is the ideal opportunity for you come back to earth by and by.
Around the globe, what occurs after death can be isolated into two schools. The individuals who trust you live just a single time and the individuals who trust you live numerous lives.
The individuals who trust you live just once have comprehensively three schools – the individuals who accept passing is the end, nothing else after that; the individuals who accept after death you go to the place where there is the dead and remain in this the great beyond everlastingly; and the individuals who accept after death you go to either paradise, where you appreciate the remainder of endlessness, or to heck, where you languish over all forever (or perhaps until you have been satisfactorily rebuffed and are prepared to join the rest in paradise).
The individuals who put stock in resurrection trust you hold returning from the place where there is the dead (pitr-loka) to the place where there is the living (bhu-loka) until you gain proficiency with a definitive exercise after which you no longer feel the requirement for a body. There are minor departure from this, where you are rebuffed for different violations in damnation (naraka-loka) before you are prepared to be reawakened, or where you appreciate paradise (swarga-loka), until it is the ideal opportunity for you come back to earth by and by.
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| Image source - Google Images | By - HPB Lodge |
Antiquated Egyptians manufactured pyramids since they trusted in an endless existence in the wake of death. Antiquated Chinese, before Buddhism presented the possibility of resurrection, have consistently had confidence in the place where there is progenitors that one needs to go to in the afterlife. Indeed, even today, there are ceremonies where you offer paper cash to progenitors to spend in the place where there is the dead, from whence there is no arrival.
While re-birth and re-passing (punar-mrityu) are viewed as unavoidable, Hindus have additionally trusted in the idea of interminability (amrita). The devas who live in the sky and the asuras who live under the demise battle about this nectar, as do winged creatures (garuda) and snakes (naga). We hear that asuras have Sanjivani Vidya, by which they can revive the dead. This is utilized by Jayanta to breath life into Shukra back. We hear in the Mahabharata, the snakes have naga-mani, or snake gem, that can breath life into back the dead; this is accustomed to breath life into Arjuna back after he is shot dead by Babruvahana.
Verifiably, in the Vedas, we don't locate a reasonable reference to resurrection. There is reference to how our body, after it passes on, comes back to nature, much the same as the early stage purusha: so his eye turns into the sun, his breath turns into the breeze. There is reference to something that outlasts passing: atman, jiva, manas, prana. There is reference to a glad place where there is predecessors and divine beings (swarga) and to the excruciating area underneath the three sky (naraka). There is reference to taking care of the precursors (pitr). Yet, the possibility of resurrection as we probably am aware it today isn't yet shaped.
While re-birth and re-passing (punar-mrityu) are viewed as unavoidable, Hindus have additionally trusted in the idea of interminability (amrita). The devas who live in the sky and the asuras who live under the demise battle about this nectar, as do winged creatures (garuda) and snakes (naga). We hear that asuras have Sanjivani Vidya, by which they can revive the dead. This is utilized by Jayanta to breath life into Shukra back. We hear in the Mahabharata, the snakes have naga-mani, or snake gem, that can breath life into back the dead; this is accustomed to breath life into Arjuna back after he is shot dead by Babruvahana.
Verifiably, in the Vedas, we don't locate a reasonable reference to resurrection. There is reference to how our body, after it passes on, comes back to nature, much the same as the early stage purusha: so his eye turns into the sun, his breath turns into the breeze. There is reference to something that outlasts passing: atman, jiva, manas, prana. There is reference to a glad place where there is predecessors and divine beings (swarga) and to the excruciating area underneath the three sky (naraka). There is reference to taking care of the precursors (pitr). Yet, the possibility of resurrection as we probably am aware it today isn't yet shaped.
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| Image source - Google Images | By - Sean Martin |
The possibility of resurrection develops in the Upanishads and completely communicated in the Puranas. While the Vedic householders accepted execution of yagna and common obligations (dharma) took one to paradise, the Vedic loners discussed the karma hypothesis, of eternality, of joining the individual self (atma, jiva-atma) with the inestimable self (brahman, param-atma) through reflection (dhyana), starknesses (tapasya) and different social, mental and physical exercise (yoga).
What we find are two choices consolidating: come back to this world in another structure, or break to a different universe. Consequently, Hindu customs are a mix of fire (for departure) and water (for resurrection). There are even networks that pick internment. There are networks that feed predecessors in ceremonies (shradh) and guarantee to support their resurrection. In this custom we center around relationship of food (anna) and substance (anna-kosha), and how the dead long to come back to the place that is known for the living, have a fragile living creature and expend food, while making progress toward freedom.
What we find are two choices consolidating: come back to this world in another structure, or break to a different universe. Consequently, Hindu customs are a mix of fire (for departure) and water (for resurrection). There are even networks that pick internment. There are networks that feed predecessors in ceremonies (shradh) and guarantee to support their resurrection. In this custom we center around relationship of food (anna) and substance (anna-kosha), and how the dead long to come back to the place that is known for the living, have a fragile living creature and expend food, while making progress toward freedom.
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| Image source - Google Images | By - the sun |
At that point there is the idea of intentional repudiating the body (samadhi), which realists contend is really self-end of life subsequent to satisfying common obligations. For instance, Ram in the Ramayana strolls into the stream Sarayu and doesn't rise again after he gives his realm to his kids. In like manner, Pandavas leave into mountains in the wake of giving their realm to the people to come. Is this self destruction? The faithfuls consider it to be converging of jiva-atma with param-atma intentionally by yogis. The doubters oppose this idea.
Presently since self destruction is a wrongdoing in Christianity, as of not long ago in India, with regards to its provincial inheritance, endeavoring self destruction was a wrongdoing. Be that as it may, Indians have had an experienced relationship with death. It is completely fine to intentionally surrender life, in the wake of finishing every single common obligation, with authorization of those of family. This is questionable today, yet a typical subject in the Puranas. Subsequently, the idea of sanyasa-ashrama, the last phase of life, when you leave common obligations and spotlight on the celestial.
Presently since self destruction is a wrongdoing in Christianity, as of not long ago in India, with regards to its provincial inheritance, endeavoring self destruction was a wrongdoing. Be that as it may, Indians have had an experienced relationship with death. It is completely fine to intentionally surrender life, in the wake of finishing every single common obligation, with authorization of those of family. This is questionable today, yet a typical subject in the Puranas. Subsequently, the idea of sanyasa-ashrama, the last phase of life, when you leave common obligations and spotlight on the celestial.
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