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Personally I feel our thoughts will never be destroyed after death.

Let me explain what I feel: If I die the world won't stop. Now I can't imagine the state after death. I mean it doesn't seem possible to me that everything will vanish and I won't feel/think anything after that. This is why I somewhat believe in re-birth. I haven't read these thoughts anywhere but I guess same would many other people and scientists feel (do they?)

Now, people nearby me say that if one dies it will take birth again. Hinduism says when one dies he spent some time in narak or swarg and then take birth again. I've heard news in papers that a guy could remwber things from past life.

How TRUE the concept of rebirth is and how long it takes for new birth?

  • Rebirth is one of the fundamental tenets of Hinduism. How TRUE the concept of rebirth is - is not a valid question, it is supported by almost all the scriptures. – SwiftPushkar Oct 12 '19 at 16:39
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Explanation to similar question was done by Krishna to Arjuna in Chapter 2: Anu Gita, Ashvamedha Parva, Mahabharata

Kâsyapa, said:

How does the body perish, and how, too, is it produced? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it 3 ? And how, being freed from the body, does he attain to the other 4 ? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain?

The Brâhmana said:

Thus addressed, O descendant of Vrishni! that Siddha answered these questions in order. Hear me relate what (he said).

The Siddha said:

When those actions, productive of long life and fame , which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life. And his ruin being impending, his understanding goes astray. Not knowing his own constitution, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself When he attaches himself to numerous very harassing (actions); eats too much, or does not eat at all; when he takes bad food, or meat, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions); or takes juicy food; or sleeps by day ; or (takes food) not thoroughly prepared; (such a man) himself aggravates the disorders orders (in the body) when the time comes . By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging (oneself). From these causes, the living body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp wind , pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts-the seats of the Soul. Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies; or entering the womb on the exhaustion of (their previous) actions. Again, a man suffers similar torments, having his joints broken and suffering from cold, in consequence of water. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements , between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind, goes upwards, abandoning the embodied (self) in consequence of pain. Thus it leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman, is said to be dead. (Then) he ceases to perceive (anything) with those very currents with which the supporter of the body 8 perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food. Whatever (part of the body) is employed in the collection of that, know that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart. Then the possessor of consciousness knows nothing. Having his knowledge enveloped by darkness , while the vitals are still enveloped, the soul, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions, his own pure and meritorious, as also his sinful (ones). Brâhmanas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb. Its three descriptions of seats are here learnt from the Scriptures. This world is the world of actions, where creatures dwell. All embodied (selfs), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to, hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up 1 dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action. All (the worlds in) the forms of stars, and this lunar sphere, and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions. And there, too, in heaven, there are differences of low, high, and middling. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the foetus. And, O twice-born one! hear that attentively from me as I state it.

There is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways. As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind. And now further, hear how a man, overwhelmed with action, and enveloped in desire and anger , enters a womb. Within the womb of a woman, (he) obtains-as the result of action a body good or else bad, made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman. That is the seed of all beings; by that all creatures exist. That soul, entering all the limbs of the foetus, part by part, and dwelling in the seat of the life-wind, supports (them) with the mind. Then the foetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image, such you must know is the entrance of the soul into the foetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the foetus. And as a blazing lamp shines in a house, even so does consciousness light up bodies. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation has not been learnt. As to that, O best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmakârin, adherence to prescribed regulations, restraint of the senses, and also tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs, and causing good to be done; this is said to be the conduct of the good. From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is). And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end. By this are people held in check from making a slip in the paths of piety . But the devotee who is released is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that is the sole cause by which he comes here (in a) degraded (form). There is in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having Made a body for himself, created the whole of the three worlds, moving and fixed. From that he created the Pradhâna, the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest. This is what is called the destructible; but the other is immortal and indestructible. And Pragâpati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return. What I say is all correct and proper, like (what may be said by) any talented person who has in a former birth perceived the self 1 . He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate, and ruin to be connected with action, and who remembers that whatever little there is of happiness is all misery, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhâna, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness. Then seeking after the supreme seat, he becomes indifferent to everything .

Actually Dharma, Smritis, Law of Karma, Moksha are part of Sanatana Dharma and for all the evolved souls(real self) of mankind on earth, but because its Kaliyuga and people are of lower intellect and identify themselves with matter/body alone just like animals-insects and with strong barbarian Mlecchas with their own false divisional definition of Dharma as religion only like Hinduism, Islam, Christianity etc., and where Body's senses pleasures are the end and bodies are worshipped as soul and preserved in graves and God is some third person in some heavens surrounded by flying angels has led to mayhem and hatred among today's people against scriptures, spirituality and religions as these people see creation separate from creator and try to convert people into their religions by insulting other religions. Science cant prove soul in lab made of matter, because soul is the seer/subject/self/Purusha/God, not the seen/object/Prakriti. Brihadaranyaka Upanishada

Sarvam Khalvidam Brahman- Chandogya Upanishad 3.1 (Everything is Brahman/God)

na tasya pratima asti - yajurveda 32:3 (He has no image)

3.8.11. This Immutable, O Gārgī, is never seen but is the Witness; It is never heard, but is the Hearer; It is never thought, but is the Thinker; It is never known, but is the Knower. There is no other witness but This, no other hearer but This, no other thinker but This, no other knower but This. By this Immutable, O Gārgī, is the (unmanifested) ether pervaded.

Sun is one, Moon is one, earth is one, hunger is same, mind is same, God is one, and so is there only one Dharma and is for all the souls but only an evolved man can understand it with intellect and experience. Your body is yours but you are not of your body as they are sock puppets of self. Actually, soul is the rider and body is the carriage for it as explained in Geeta and in Upanishads, animals dont know that and hence fight for perishable matter and senses but a yogi, knowing the real self, works in reverse by renunciation, hence monks, Sanyassis come into picture. Also refer Tree of Jiva and Atman

BG 3.43: Thus knowing the soul to be superior to the material intellect, O mighty armed Arjun, subdue the self (senses, mind, and intellect) by the self (strength of the soul).

Bhagavad Gita 2.69 What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.

Katha Upanishad: Conversation between Nachiketa and Yamraja

III. Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the intellect to be the driver and mind the reins.

IV. The senses are called the horses; the sense objects are the roads; when the Atman is united with body, senses and mind, then the wise call Him the enjoyer.

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