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Why do the scriptures consider enlightenment as the state when one is not born into the mortal coil once again? While the mortal form does endure a lot of sufferings, being able to live and breathe is in itself a great blessing.

  • "being able to live and breathe is in itself a great blessing" - what if you did not HAVE to live and breathe in order to be happy ? – ram Feb 25 '18 at 2:31
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Consider the following which shows that scriptures don't consider rebirth as a curse:

Rigveda 10.59.6-7:

O Blissful Ishwar, Please provide us again healthy eyes and other sense organs in next birth. Please provide us powerful vitality, mind, intellect, valor again and again in next births. We achieve bliss in this life and future lives. May we keep looking up to your glory always. Keep us in peace with your blessings. O Ishwar, you provide us space, earth and other elements again and again so that our sense organs function. You provide us the ability to have good health and enjoy life in every birth. You make us strong again and again in various births.

Yajurveda 4.15:

Whenever we take birth, may our deeds be such that we get a pure mind, long life, good health, vitality, intellect, strong sense organs and a powerful body. In next life also, keep us away from bad deeds and indulge us in noble actions.

Atharvaveda 7.67.1:

May we get healthy sense and work organs in next life as well. May I am full of vitality. May I have spiritual wealth and knowledge of Ishwar and vedic concepts again and again. May we be selfless for welfare of world in next lives again and again. May our deeds be noble so that we get human life and always get purity of mind and actions so that we can worship you and achieve salvation.

Atharvaveda 5.1.2:

One who conducts noble actions obtains noble lives in next births with strong body and sharp intellect. Those who conduct bad deeds get birth in lower species. To experience the fruits of past actions is natural trait of soul. After death, the soul resides in Vayu, Jala, Aushadhi etc and again enters the womb to take next birth.

Yajurveda 19.47:

There are two paths for the soul. One path Pitriyan provides birth again and again through union of father and mother, good and bad deeds, happiness and sorrow. The other path of Devayana frees the soul from cycle of birth and death and provides bliss of salvation. The whole world reverberates with both these paths. And after both, the soul again takes birth as progeny of father and mother.

Rigveda 1.24.1-2:

Question: Whom do we consider the most pure? Who is the most enlightened one in entire world. Who provides us mother and father again in the world after gifting us ultimate bliss or Mukti? Answer: The self-enlightening, eternal, ever-free Ishwar alone is most pure. He alone provides us mother and father again in the world after gifting us ultimate bliss or Mukti.

Rig Veda 10.4.57.4

ā ta etu mana punah kratve dakshāya jīvase, Jyok ca sūryam drishe.

“May your spirit return again, to perform pure acts for exercising strength, and to live long to see the sun.”

Refer this where it explains that the person himself decides when to exit this cycle of births.

Breaking the Bond Of Samsara

The chains that tie you to this wheel of Samsara or Bhava-Chakra or round of births and deaths, are your desires. So long as you desire objects of this world, you must come back to this world in order to possess and enjoy them. But, when all your desires for the mundane objects cease, then the chains are broken and you are free. You need not take any more births. You attain Moksha or the final emancipation.

You wander in this Samsara as you think that you are different from the Lord. If you unite yourself with Him through meditation and Yoga, you will obtain immortality and eternal bliss. Cut the bonds of Karma through Knowledge of the Eternal and enjoy the Supreme Peace of the Atman, thy innermost Self and Inner Ruler. You will be freed from the round of births and deaths. Freed from sin, freed from passion, you will become a Jivanmukta or liberated sage. You will see the Self in the self and see the Self as all.

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