Heaven and paradise

Abram believed the LORD, and it was credited to him as righteousness.

They will call the peoples to a mountain; there they will offer sacrifices of righteousness. For they will feast on the abundance of the seas and the hidden treasures of the sand.”

Concerning Naphtali he said: “Naphtali is abounding with favor, full of the blessing of the LORD; he shall take possession of the sea and the south.”

Disaster pursues sinners, but prosperity is the reward of the righteous.

Then men will say, “There is surely a reward for the righteous! There is surely a God who judges the earth!”

Offer the sacrifices of the righteous and trust in the LORD.

Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is a righteous man will receive a righteous man’s reward.

“Be careful not to perform your righteous acts before men to be seen by them. If you do, you will have no reward from your Father in heaven.

Rejoice in that day and leap for joy, because great is your reward in heaven. For their fathers treated the prophets in the same way.

Rabbi Yehoshua said to Rabbi Meir: And is it possible to say that if a person gives his handful to a pauper in this world, the Holy One, Blessed be He, gives him His handful in the World-to-Come? But isn’t it written: “And meted out heaven with the span” (Isaiah 40:12)? He asked how one can receive so bountiful a reward. Rabbi Meir answered him: And you do not say so? Which of God’s attributes is greater? Is the attribute of reward greater or is the attribute of punishment greater?

And Rabbi Elazar said: The reward for charity is paid from Heaven only in accordance with the kindness and generosity included therein and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, as it is stated: “Sow to yourselves according to charity, and reap according to kindness.”

Rabbi Abba bar Kahana introduced this passage with an introduction from here. The verse states with regard to God’s reward to the righteous: “He gives to a man that is good in His sight wisdom, and knowledge, and joy” (Ecclesiastes 2:26). The Gemara explains that this verse is referring to the righteous Mordecai. With regard to the next part of the verse: “But to the sinner He gives the task of gathering and heaping up,” this is referring to Haman. The conclusion of the verse states: “That he may give it to one who is good before God” (Ecclesiastes 2:26). This is Mordecai and Esther, as it is written: “And Esther set Mordecai over the house of Haman” (Esther 8:2).

Allah hath rewarded them for that their saying - Gardens underneath which rivers flow, wherein they will abide for ever. That is the reward of the good

Noble and righteous

Their reward is with their Lord: Gardens of Eden underneath which rivers flow, wherein they dwell for ever. Allah hath pleasure in them and they have pleasure in Him. This is (in store) for him who feareth his Lord

Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "(The performance of) ʿUmra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise

Narrated Abu Huraira: The Prophet (ﷺ) said, "Whoever believes in Allah and His Apostle, offers prayer perfectly and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's Cause or remains in the land where he is born." The people said, "O Allah's Messenger (ﷺ) ! Shall we acquaint the people with this good news?" He said, "Paradise has one-hundred grades which Allah has reserved for the Mujahidin who fight in His Cause, and the distance between each of two grades is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-firdaus which is the best and highest part of Paradise." (The sub-narrator added, "I think the Prophet also said, 'Above it (i.e. Al-Firdaus) is the Throne of Beneficent (i.e. Allah), and from it originate the rivers of Paradise

Narrated Aisha: The Prophet (ﷺ) said, "Such a person as recites the Qur'an and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Qur'an by heart, and recites it with great difficulty, will have a double reward

If you are killed, you will attain Heaven; if you are victorious, you will enjoy the kingdom of earth. Therefore, arise, O Son of Kunti, and fight!

Those who are versed in the scriptures, who drink the mystic Soma-juice and are purified from sin, and who, while worshipping Me with sacrifices, pray that I will lead them to heaven; they reach the holy world where the Controller of the Powers of Nature resides, and they enjoy the feasts of Paradise. Yet, although they enjoy the spacious glories of Paradise, when their merit is exhausted, they are born again into this world of mortals. They have followed the letter of the scriptures, yet, because they have sought to fulfill their own desires, they must depart and return again and again.

When a person attains Pure Reason, they renounce in this world the results of both good and evil. Cling to Right Action. Spirituality is the true art of living.

Nachiketas said: In the realm of heaven there is no fear, thou (Death) art not there; nor is there fear of old age. Having crossed beyond both hunger and thirst and being above grief, (they) rejoice in heaven. Thou knowest, O Death, the fire-sacrifice that leads to heaven. Tell this to me, who am full of Shraddha (faith and yearning). They who live in the realm of heaven enjoy freedom from death. This I beg as my second boon.

O Nachiketas, this is thy fire that leads to heaven, which thou hast chosen as thy second boon. People will call this fire after thy name. Ask the third boon, Nachiketas.

If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee.

The miserly don’t ascend to heaven, it takes a fool to not praise giving. The attentive celebrate giving, and so find happiness in the hereafter.

In this world it’s a blessing to serve one’s mother and one’s father. And it’s a blessing also to serve ascetics and brahmins.

For the means to profit and the path to quenching are two quite different things. A mendicant disciple of the Buddha, understanding what this really means, would never delight in honors, but rather would foster seclusion.

Giving, you’re loved and befriended by many people. You get a good reputation, and your fame grows. A generous man enters an assembly bold and self-assured. So an astute person, seeking happiness, <j>would give gifts, having driven out the stain of stinginess. They live long in the Third Heaven, enjoying the company of the gods. Having taken the opportunity to do good, <j>when they pass from here they wander self-radiant in the Garden of Delight. There they delight, rejoice, and enjoy themselves, provided with the five kinds of sensual stimulation. Having practiced the word of the unattached, <j>the unaffected, disciples of the Holy One rejoice in heaven.”

Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is the fifth reason to get rich. These are the five reasons to get rich.

215–219 “Anyone who has two things is placed in heaven as if delivered there. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things is placed in heaven as if delivered there.”

By great good fortune, one joins the Sat Sangat, the True Congregation; then, one comes to savor the subtle essence of the Lord. Night and day, he remains lovingly focused on the Lord; he merges in celestial peace. Merging in celestial peace, he becomes pleasing to the Lord's Mind; he remains forever unattached and untouched. He receives honor in this world and the next, lovingly focused on the Lord's Name. He is liberated from both pleasure and pain; he is pleased by whatever God does. By great good fortune, one joins the Sat Sangat, the True Congregation, and then, one comes to savor the subtle essence of the Lord. ||3||

The Creator Himself enjoys all delights. Whatever He does, surely comes to pass. He is the Great Giver; He has no greed at all. O Nanak, living the Word of the Shabad, the mortal meets with God. ||4||6||

Pauree: All treasures are obtained, when we are attuned to Your Love. One does not have to suffer regret and repentance, when he meditates on You. No one can equal Your humble servant, who has Your Support. Waaho! Waaho! How wonderful is the Perfect Guru! Cherishing Him in my mind, I obtain peace. The treasure of the Lord's Praise comes from the Guru; by His Mercy, it is obtained. When the True Guru bestows His Glance of Grace, one does not wander any more. The Merciful Lord preserves him - He makes him His own slave. Listening, hearing the Name of the Lord, Har, Har, Har, Har, I live. ||7||

The things which from of old have got the One (the Tao) are— Heaven which by it is bright and pure; / Earth rendered thereby firm and sure; / Spirits with powers by it supplied; / Valleys kept full throughout their void / All creatures which through it do live / Princes and kings who from it get / The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; / If earth were not thus sure, ’twould break and bend; / Without these powers, the spirits soon would fail; / If not so filled, the drought would parch each vale; / Without that life, creatures would pass away; / Princes and kings, without that moral sway, / However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves “Orphans,” “Men of small virtue,” and as “Carriages without a nave.” Is not this an acknowledgement that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows? ’Tis emptied, yet it loses not its power; / ’Tis moved again, and sends forth air the more. / Much speech to swift exhaustion lead we see; / Your inner being guard, and keep it free.

He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven’s anger smites a man, / Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining) a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.