Rebirth and Reincarnation

He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death).

Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn).

He who performs this Nachiketa fire-sacrifice three times, being united with the three (mother, father and teacher), and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace.

Both of them began to grow and both acquired great knowledge in the usual branches of study. The Brahmana became well versed in the Vedas as also in the Atharvans.[23] In the matter, again of all sacrifices ordained in the Sutras, of that Vedanga which deals with religious rites and observances, astrology and astronomy the reborn Rishi attained great excellence. In the Sankhya philosophy too he began to take great delight. Meanwhile, the reborn Sudra who had become a prince, when his father, the king died, performed his last rites; and after he had purified himself by accomplishing all the obsequial ceremonies, he was installed by the subjects of his father as their king on his paternal throne. But soon after his own installation as king, he installed the reborn Rishi as his priest. Indeed, having made the Brahmana his priest, the king began to pass his days in great happiness. He ruled his kingdom righteously and protected and cherished all his subjects. Everyday, however, the king on the occasion of receiving benedictions from his priest as also of the performance of religious and other sacred rites, smiled or laughed at him loudly. In this way, O monarch, the reborn Sudra who had become a king, laughed at sight of his priest on numberless occasions.[24] The priest, marking that the king always smiled or laughed whenever he happened to cast his eyes on him, became angry. On one occasion he met the king in a place where there was nobody else. He pleased the king by agreeable discourse. Taking advantage of that moment, O chief of Bharata's race, the priest addressed the king, saying,--'O thou of great splendour, I pray thee to grant me a single boon.'

It may be asked that when the being that is thus reborn is a different one in respect of its nature, birth, and purposes connected with virtue and vice why should I then be regarded to have any identity with the being that was? Indeed, the only inference that can be drawn is that the entire chain of existences of a particular being is not really a chain of connected links (but that existences in succession are unconnected with one another).[806] Then, again if the being that is the result of a rebirth be really different from what it was in a previous phase of existence, it may be asked what satisfaction can arise to a person from the exercise of the virtue of charity, or from the acquisition of knowledge or of ascetic power, since the acts performed by one are to concentrate upon another person in another phase of existence (without the performer himself being existent to enjoy them?) Another result of the doctrine under refutation would be that one in this life may be rendered miserable by the acts of another in a previous life, or having become miserable may again be rendered happy. By seeing, however, what actually takes place in the world, a proper conclusion may be drawn with respect to the unseen.[807] The separate Consciousness that is the result of rebirth is (according to what may be inferred from the Buddhistic theory of life) different from the Consciousness that had preceded it in a previous life. The manner, however, in which the rise or appearance of that separate Consciousness is explained by that theory does not seem to be consistent or reasonable. The Consciousness (as it existed in the previous life) was the very reverse of eternal, being only transitory, extending as it did till dissolution of the body. That which had an end cannot be taken as the cause for the production of a second Consciousness appearing after the occurrence of the end.

When the Jiva-soul succeeds in apprehending that it is one, and Prakriti with which it resides is another, then only does it, O regenerate one, succeed in beholding the Supreme Soul and attaining to the condition of Oneness with the universe. The Supreme is one, O king, and the Twenty-fifth (or Jiva-soul) is another. In consequence, however, of the Supreme overlying the Jiva-soul the wise regard both to be one and the same.[1671] For these reasons, Yogins, and followers of the Sankhya system of philosophy, terrified by the birth and death, blessed with sight of the Twenty-sixth, pure in body and mind, and devoted to the Supreme Soul, do not welcome the Jiva-soul as indestructible.[1672] When one beholds the Supreme Soul and losing all consciousness of individuality becomes identified with the Supreme, one then becomes omniscient, and possessed of such omniscience one becomes freed from the obligation of rebirth. I have thus discoursed to thee truly, sinless one, about Prakriti which is unintelligent, and Jiva-soul which is possessed of intelligence, and the Supreme Soul which is endued with omniscience, according to the indications occurring in the Srutis. That man, who beholds not any difference between the knower or the known, is both Kevala and not-Kevala, is the original cause of the universe, is both Jiva-soul and the Supreme Soul.'[1673]

Krishna.[FN#l6] Hear farther yet, thou Long-Armed Lord! these latest words I say-- Uttered to bring thee bliss and peace, who lovest Me alway-- Not the great company of gods nor kingly Rishis know My Nature, Who have made the gods and Rishis long ago; He only knoweth-only he is free of sin, and wise, Who seeth Me, Lord of the Worlds, with faith-enlightened eyes, Unborn, undying, unbegun. Whatever Natures be To mortal men distributed, those natures spring from Me! Intellect, skill, enlightenment, endurance, self-control, Truthfulness, equability, and grief or joy of soul, And birth and death, and fearfulness, and fearlessness, and shame, And honour, and sweet harmlessness,[FN#17] and peace which is the same Whate'er befalls, and mirth, and tears, and piety, and thrift, And wish to give, and will to help,--all cometh of My gift! The Seven Chief Saints, the Elders Four, the Lordly Manus set-- Sharing My work--to rule the worlds, these too did I beget; And Rishis, Pitris, Manus, all, by one thought of My mind; Thence did arise, to fill this world, the races of mankind; Wherefrom who comprehends My Reign of mystic Majesty-- That truth of truths--is thenceforth linked in faultless faith to Me: Yea! knowing Me the source of all, by Me all creatures wrought, The wise in spirit cleave to Me, into My Being brought; Hearts fixed on Me; breaths breathed to Me; praising Me, each to each, So have they happiness and peace, with pious thought and speech; And unto these--thus serving well, thus loving ceaselessly-- I give a mind of perfect mood, whereby they draw to Me; And, all for love of them, within their darkened souls I dwell, And, with bright rays of wisdom's lamp, their ignorance dispel.

Krishna. Thou grievest where no grief should be! thou speak'st Words lacking wisdom! for the wise in heart Mourn not for those that live, nor those that die. Nor I, nor thou, nor any one of these, Ever was not, nor ever will not be, For ever and for ever afterwards. All, that doth live, lives always! To man's frame As there come infancy and youth and age, So come there raisings-up and layings-down Of other and of other life-abodes, Which the wise know, and fear not. This that irks-- Thy sense-life, thrilling to the elements-- Bringing thee heat and cold, sorrows and joys, 'Tis brief and mutable! Bear with it, Prince! As the wise bear. The soul which is not moved, The soul that with a strong and constant calm Takes sorrow and takes joy indifferently, Lives in the life undying! That which is Can never cease to be; that which is not Will not exist. To see this truth of both Is theirs who part essence from accident, Substance from shadow. Indestructible, Learn thou! the Life is, spreading life through all; It cannot anywhere, by any means, Be anywise diminished, stayed, or changed. But for these fleeting frames which it informs With spirit deathless, endless, infinite, They perish. Let them perish, Prince! and fight! He who shall say, "Lo! I have slain a man!" He who shall think, "Lo! I am slain!" those both Know naught! Life cannot slay. Life is not slain! Never the spirit was born; the spirit shall cease to be never; Never was time it was not; End and Beginning are dreams! Birthless and deathless and changeless remaineth the spirit for ever; Death hath not touched it at all, dead though the house of it seems!

Nay, but as when one layeth His worn-out robes away, And taking new ones, sayeth, "These will I wear to-day!" So putteth by the spirit Lightly its garb of flesh, And passeth to inherit A residence afresh.

Good Bharat, by the river side, To virtuous Rama's speech replied, And thus with varied lore addressed The prince, while nobles round him pressed: "In all this world whom e'er can we Find equal, scourge of foes, to thee? No ill upon thy bosom weighs, No thoughts of joy thy spirit raise. Approved art thou of sages old, To whom thy doubts are ever told. Alike in death and life, to thee The same to be and not to be. The man who such a soul can gain Can ne'er be crushed by woe or pain. Pure as the Gods, high-minded, wise, Concealed from thee no secret lies. Such glorious gifts are all thine own, And birth and death to thee are known, That ill can ne'er thy soul depress With all-subduing bitterness. O let my prayer, dear brother, win Thy pardon for my mother's sin. Wrought for my sake who willed it not When absent in a distant spot. Duty alone with binding chains The vengeance due to crime restrains, Or on the sinner I should lift My hand in retribution swift. Can I who know the right, and spring From Dasaratha, purest king-- Can I commit a heinous crime, Abhorred by all through endless time? The aged king I dare not blame, Who died so rich in holy fame, My honoured sire, my parted lord, E'en as a present God adored. Yet who in lore of duty skilled So foul a crime has ever willed, And dared defy both gain and right To gratify a woman's spite? When death draws near, so people say, The sense of creatures dies away; And he has proved the ancient saw By acting thus in spite of law. But O my honoured lord, be kind, Dismiss the trespass from thy mind, The sin the king committed, led By haste, his consort's wrath, and dread. For he who veils his sire's offence With tender care and reverence-- His sons approved by all shall live: Not so their fate who ne'er forgive. Be thou, my lord, the noble son, And the vile deed my sire has done, Abhorred by all the virtuous, ne'er Resent, lest thou the guilt too share.

One day beyond the forest's bound The wandering saint a village found, And asked the swains and neatherds there Who owned the land so rich and fair, With all the hamlets of the plain, And herds of kine and fields of grain. They listened to the hermit's words, And all the guardians of the herds, With suppliant hands together pressed, This answer to the saint addressed: "The Angas' lord who bears the name Of Lomapad, renowned by fame, Bestowed these hamlets with their kine And all their riches, as a sign Of grace, on Rishyasring: and he Vibhandak's son is said to be." The hermit with exulting breast The mighty will of fate confessed, By meditation's eye discerned; And cheerful to his home returned.

When Rama saw her lying low, Prostrate by too severe a blow, Around her form his arms he wound And raised her fainting from the ground. His hand upheld her like a mare Who feels her load too sore to bear, And sinks upon the way o'ertoiled, And all her limbs with dust are soiled. He soothed her in her wild distress With loving touch and soft caress. She, meet for highest fortune, eyed The hero watching by her side, And thus, while Lakshman bent to hear, Addressed her son with many a tear! "If, Rama, thou had ne'er been born My child to make thy mother mourn, Though reft of joy, a childless queen, Such woe as this I ne'er had seen. Though to the childless wife there clings One sorrow armed with keenest stings, "No child have I: no child have I," No second misery prompts the sigh. When long I sought, alas, in vain, My husband's love and bliss to gain, In Rama all my hopes I set And dreamed I might be happy yet. I, of the consorts first and best, Must bear my rivals' taunt and jest, And brook, though better far than they, The soul distressing words they say. What woman can be doomed to pine In misery more sore than mine, Whose hopeless days must still be spent In grief that ends not and lament? They scorned me when my son was nigh; When he is banished I must die. Me, whom my husband never prized, Kaikeyi's retinue despised With boundless insolence, though she Tops not in rank nor equals me. And they who do me service yet, Nor old allegiance quite forget, Whene'er they see Kaikeyi's son, With silent lips my glances shun. How, O my darling, shall I brook Each menace of Kaikeyi's look, And listen, in my low estate, To taunts of one so passionate? For seventeen years since thou wast born I sat and watched, ah me, forlorn! Hoping some blessed day to see Deliverance from my woes by thee. Now comes this endless grief and wrong, So dire I cannot bear it long, Sinking, with age and sorrow worn, Beneath my rivals' taunts and scorn.

of fractures. 1. Rohan! art thou, causing to heal (rohanî), the broken bone thou causest to heal (rohanî): cause this here to heal (rohaya), O arundhatî! 2. That bone of thine which, injured and burst, exists in thy person, Dhâtar shall kindly knit together again, joint with joint! 3. Thy marrow shall unite with marrow, and thy joint (unite) with joint; the part of thy flesh that has fallen off, and thy bone shall grow together again! 4. Thy marrow shall be joined together with marrow, thy skin grow together with skin! Thy blood, thy bone shall grow, thy flesh grow together with flesh! 5. Fit together hair with hair, and fit together skin with skin! Thy blood, thy bone shall grow: what is cut join thou together, O plant! 6. Do thou here rise up, go forth, run forth, (as) a chariot with sound wheels, firm feloe, and strong nave; stand upright firmly! 7. If he has been injured by falling into a pit, or if a stone was cast and hurt him, may he (Dhâtar, the fashioner) fit him together, joint to joint, as the wagoner (Ribhu) the parts of a chariot!

ten kinds of wood. 1. O (amulet) of ten kinds of wood, release this man from the demon (rakshas) and the fit (grâhi) which has seized upon.(gagrâha) his joints! Do thou, moreover, O plant, lead him forth to the world of the living! 2. He has come, he has gone forth, he has joined the community of the living. And he has become the father of sons, and the most happy of men! 3. This person has come to his senses, he has come to the cities of the living. For he (now) has a hundred physicians, and also a thousand herbs. 4. The gods have found thy arrangement, (O amulet); the Brahmans, moreover, the plants. All the gods have found thy arrangement upon the earth. 5. (The god) that has caused (disease) shall perform the cure; he is himself the best physician. Let him indeed, the holy one, prepare remedies for thee, together with the (earthly) physician!

1. I release thee unto life by means of (my) oblation, from unknown decline, and from consumption. If Grâhi (seizure) has caught hold (gagrâha) of this person here, may Indra and Agni free him from that! 2. If his life has faded, even if he has passed away, if he has been brought to the very vicinity of death, I snatch him from the lap of Nirriti (the goddess of destruction): I have freed him unto a life of a hundred autumns. 3. I have snatched him (from death) by means of an oblation which has a thousand eyes, hundredfold strength, and -ensures a hundredfold life, in order that Indra may conduct him through the years across to the other side of every misfortune. 4. Live thou, thriving a hundred autumns, a hundred winters, and a hundred springs! May Indra, Agni, Savitar, Brihaspati (grant) thee a hundred years! I have snatched him (from death) with an oblation that secures a life,of a hundred years. 5. Enter ye, O in-breathirig and out-breathing, as two bulls a stable! Away shall go the other deaths, of which, it is said, there are a hundred more! 6. Remain ye here, O in-breathing and out-breathing, do not go away from here; do ye car anew to old age his body and his limbs! 7. To old age I make thee over, into old age I urge thee; may a happy old age guide thee! Away shall go the other deaths, of which, it is said, there are a hundred more! 8. Upon thee (life unto) old age has been deposited, as a rope is tied upon a bull. That death which has fettered thee at thy birth with a firm rope, Brihaspati with the hands of the truth did strip off from thee.

Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.

And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.

Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.

As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.

“Before thy presence, father, I appear, With conscious shame and reverential fear. Ah! had I died, ere to these walls I fled, False to my country, and my nuptial bed; My brothers, friends, and daughter left behind, False to them all, to Paris only kind! For this I mourn, till grief or dire disease Shall waste the form whose fault it was to please! The king of kings, Atrides, you survey, Great in the war, and great in arts of sway: My brother once, before my days of shame! And oh! that still he bore a brother’s name!”

“Can Peleus’ son forget a warrior’s part. And fears Ulysses, skill’d in every art? Why stand you distant, and the rest expect To mix in combat which yourselves neglect? From you ’twas hoped among the first to dare The shock of armies, and commence the war; For this your names are call’d before the rest, To share the pleasures of the genial feast: And can you, chiefs! without a blush survey Whole troops before you labouring in the fray? Say, is it thus those honours you requite? The first in banquets, but the last in fight.”

“By the same arm my seven brave brothers fell; In one sad day beheld the gates of hell; While the fat herds and snowy flocks they fed, Amid their fields the hapless heroes bled! My mother lived to wear the victor’s bands, The queen of Hippoplacia’s sylvan lands: Redeem’d too late, she scarce beheld again Her pleasing empire and her native plain, When ah! oppress’d by life-consuming woe, She fell a victim to Diana’s bow.

Then Telemachus said, “Eurymachus, and you other suitors, I shall say no more, and entreat you no further, for the gods and the people of Ithaca now know my story. Give me, then, a ship and a crew of twenty men to take me hither and thither, and I will go to Sparta and to Pylos in quest of my father who has so long been missing. Some one may tell me something, or (and people often hear things in this way) some heaven-sent message may direct me. If I can hear of him as alive and on his way home I will put up with the waste you suitors will make for yet another twelve months. If on the other hand I hear of his death, I will return at once, celebrate his funeral rites with all due pomp, build a barrow to his memory, and make my mother marry again.”

“Do we know, Menelaus,” said she, “the names of these strangers who have come to visit us? Shall I guess right or wrong?—but I cannot help saying what I think. Never yet have I seen either man or woman so like somebody else (indeed when I look at him I hardly know what to think) as this young man is like Telemachus, whom Ulysses left as a baby behind him, when you Achaeans went to Troy with battle in your hearts, on account of my most shameless self.”

“On this I took comfort in spite of all my sorrow, and said, ‘I know, then, about these two; tell me, therefore, about the third man of whom you spoke; is he still alive, but at sea, and unable to get home? or is he dead? Tell me, no matter how much it may grieve me.’

Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.

Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do.

And when they had cast, Moses said: That which ye have brought is magic. Lo! Allah will make it vain. Lo! Allah upholdeth not the work of mischief-makers.