Life after death

The LORD your God will circumcise your hearts and the hearts of your descendants, and you will love Him with all your heart and with all your soul, so that you may live.

Now return the man’s wife, for he is a prophet; he will pray for you and you will live. But if you do not restore her, be aware that you will surely die—you and all who belong to you.”

Among those nations you will find no repose, not even a resting place for the sole of your foot. There the LORD will give you a trembling heart, failing eyes, and a despairing soul.

What man can live and never see death? Can he deliver his soul from the power of Sheol? Selah

For You have delivered my soul from death, and my feet from stumbling, that I may walk before God in the light of life.

For You have delivered my soul from death, my eyes from tears, my feet from stumbling.

consider this: Whoever turns a sinner from the error of his way will save his soul from death and cover over a multitude of sins.

For since death came through a man, the resurrection of the dead comes also through a man.

For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.

§ The Gemara returns to its discussion of death: Rabbi Ḥanina said: The soul’s departure from the body is as difficult

And Rabbi Yitzḥak said: The maggots that eat the flesh of the deceased are as painful to the dead as a needle in the flesh of the living, as it says with regard to the dead: “But his flesh is in pain for him, and his soul mourns over him” (Job 14:22). Rav Ḥisda said: A person’s soul mourns for him during all seven days of mourning following his death, as it is stated: And his soul mourns over him,” and it is also written: “And he mourned his father seven days” (Genesis 50:10).

A certain apostate once said to Rabbi Abbahu: You say that the souls of the righteous are stored beneath the Throne of Glory, but if so, how did the oracle woman raise up Samuel using necromancy if his soul was no longer in this world? Rabbi Abbahu said to him: There, it was within twelve months of his death, as it was taught in a baraita: For a full twelve months a deceased person’s body remains and his soul ascends and descends, such that it is sometimes in this world with its body. After twelve months, the body ceases to exist

Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought

Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant. The life of this world is but comfort of illusion

Why, then, when (the soul) cometh up to the throat (of the dying)

Narrated Rabi bin Hirash: ʿUqba bin ʿAmr said to Hudhaifa, "Won't you relate to us of what you have heard from Allah's Apostle ?" He said, "I heard him saying, "When Al-Dajjal appears, he will have fire and water along with him. What the people will consider as cold water, will be fire that will burn (things). So, if anyone of you comes across this, he should fall in the thing which will appear to him as fire, for in reality, it will be fresh cold water." Hudhaifa added, "I also heard him saying, 'From among the people preceding your generation, there was a man whom the angel of death visited to capture his soul. (So his soul was captured) and he was asked if he had done any good deed.' He replied, 'I don't remember any good deed.' He was asked to think it over. He said, 'I do not remember, except that I used to trade with the people in the world and I used to give a respite to the rich and forgive the poor (among my debtors). So Allah made him enter Paradise." Hudhaifa further said, "I also heard him saying, 'Once there was a man on his death-bed, who, losing every hope of surviving said to his family: When I die, gather for me a large heap of wood and make a fire (to burn me). When the fire eats my meat and reaches my bones, and when the bones burn, take and crush them into powder and wait for a windy day to throw it (i.e. the powder) over the sea. They did so, but Allah collected his particles and asked him: Why did you do so? He replied: For fear of You. So Allah forgave him." ʿUqba bin ʿAmr said, "I heard him saying that the Israeli used to dig the grave of the dead (to steal their shrouds) Narrated Rabi bin Hirash: ʿUqba bin ʿAmr said to Hudhaifa, "Won't you relate to us of what you have heard from Allah's Apostle ?" He said, "I heard him saying, "When Al-Dajjal appears, he will have fire and water along with him. What the people will consider as cold water, will be fire that will burn (things). So, if anyone of you comes across this, he should fall in the thing which will appear to him as fire, for in reality, it will be fresh cold water." Hudhaifa added, "I also heard him saying, 'From among the people preceding your generation, there was a man whom the angel of death visited to capture his soul. (So his soul was captured) and he was asked if he had done any good deed.' He replied, 'I don't remember any good deed.' He was asked to think it over. He said, 'I do not remember, except that I used to trade with the people in the world and I used to give a respite to the rich and forgive the poor (among my debtors). So Allah made him enter Paradise." Hudhaifa further said, "I also heard him saying, 'Once there was a man on his death-bed, who, losing every hope of surviving said to his family: When I die, gather for me a large heap of wood and make a fire (to burn me). When the fire eats my meat and reaches my bones, and when the bones burn, take and crush them into powder and wait for a windy day to throw it (i.e. the powder) over the sea. They did so, but Allah collected his particles and asked him: Why did you do so? He replied: For fear of You. So Allah forgave him." ʿUqba bin ʿAmr said, "I heard him saying that the Israeli used to dig the grave of the dead (to steal their shrouds)

Narrated Rabi bin Hirash: ʿUqba bin ʿAmr said to Hudhaifa, "Won't you relate to us of what you have heard from Allah's Apostle ?" He said, "I heard him saying, "When Al-Dajjal appears, he will have fire and water along with him. What the people will consider as cold water, will be fire that will burn (things). So, if anyone of you comes across this, he should fall in the thing which will appear to him as fire, for in reality, it will be fresh cold water." Hudhaifa added, "I also heard him saying, 'From among the people preceding your generation, there was a man whom the angel of death visited to capture his soul. (So his soul was captured) and he was asked if he had done any good deed.' He replied, 'I don't remember any good deed.' He was asked to think it over. He said, 'I do not remember, except that I used to trade with the people in the world and I used to give a respite to the rich and forgive the poor (among my debtors). So Allah made him enter Paradise." Hudhaifa further said, "I also heard him saying, 'Once there was a man on his death-bed, who, losing every hope of surviving said to his family: When I die, gather for me a large heap of wood and make a fire (to burn me). When the fire eats my meat and reaches my bones, and when the bones burn, take and crush them into powder and wait for a windy day to throw it (i.e. the powder) over the sea. They did so, but Allah collected his particles and asked him: Why did you do so? He replied: For fear of You. So Allah forgave him." ʿUqba bin ʿAmr said, "I heard him saying that the Israeli used to dig the grave of the dead (to steal their shrouds)

Narrated ʿUmar: When Allah took away the soul of His Prophet at his death, the Ansar assembled In the shed of Bani Saʿida. I said to Abu Bakr, "Let us go." So, we came to them (i.e. to Ansar) at the shed of Bani Saʿida. (See Hadith No. 19, Vol. 5 for details)

When the soul transcends the Qualities, which are the real cause of physical existence, then, freed from birth and death, from old age and misery, he drinks the nectar of immortality.

When purity prevails, the soul, upon leaving the body, passes on to the pure regions where those who know the Highest reside.

For death is certain for that which is born, just as birth is certain for that which is dead. Therefore, do not grieve for what is inevitable.

Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon.

Next (the teaching) is regarding Adhyatman (the embodied Soul). The mind seems to approach Him (Brahman). By this mind (the seeker) again and again remembers and thinks about Brahman.

If one knows It here, that is Truth; if one knows It not here, then great is his loss. The wise seeing the same Self in all beings, being liberated from this world, become immortal.

This body is decrepit and frail, a nest of disease. This foul carcass falls apart, for life ends in death.

Creatures love happiness, so if you harm them with a stick in search of your own happiness, after death you won’t find happiness. Creatures love happiness, so if you don’t harm them with a stick in search of your own happiness, after death you will find happiness.

Let go of the past, let go of the future, let go of the present, having gone beyond rebirth. With your heart freed in every respect, you’ll not come again to rebirth and old age.

Go ahead, householder, give gifts to the Saṅgha. Your mind will become bright and clear, and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.” “Sir, from this day forth I will give gifts to the Saṅgha.”

“Then is this your view: ‘The soul and the body are one and the same. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘The soul is one thing, the body another. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.” “Then is this your view: ‘A realized one still exists after death. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.”

At Sāvatthī. “Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a requirement for old age and death.’ ‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.’ When ignorance fades away and ceases with no residue left behind, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are one and the same’, or ‘the soul is one thing, the body another’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

First Mehl: O Nanak, this soul is the fish, and death is the hungry fisherman. The blind man does not even think of this. And suddenly, the net is cast. O Nanak, his consciousness is unconscious, and he departs, bound by anxiety. But if the Lord bestows His Glance of Grace, then He unites the soul with Himself. ||2||

With death pre-ordained, the soul comes into the world, gathering the riches of life. I see that some have already gone, O my Lord and Master; the burning fire is coming closer! ||3|| No one has any friend, and no one has any brother; no one has any father or mother. Prays Nanak, if You bless me with Your Name, it shall be my help and support in the end. ||4||1||

The soul is not born, even though he thinks it is born; it is free from birth and death. When the mortal gives up his ideas of birth and death, he remains constantly absorbed in the Lord's Love. ||3|| As the reflection of an object blends in the water when the pitcher is broken, says Kabeer, just so virtue dispels doubt, and then the soul is absorbed in the profound, absolute Lord. ||4||1||

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

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.

The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.