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HINDUISM ON DEATH

When the Vedic people thought of the future life they generally pictured a place where those who had satisfied the gods - both through the performance of sacrifices and the living of a life in accordance with the moral order - enjoyed pleasures which were an extension of those of life on earth, differing in quantity but not in kind. On a more sophisticated level, death was also equated with that state of non-existence (asat) of which the hymns speak so frequently. To live, was to be ruled by cosmic law, that ordering of existence that applied to both men and gods; to die, was to pass into the order of non-existence, a realm in some way outside the cosmic law. This sense that death was identified with non-existence is reflected in the reiterated desire to live "a hundred autumns," and, quite probably, in the attempt through ritual and sacrifice to set a limit to Death's claims.

Go hence, O Death, pursue thy special pathway apart from that which Gods are wont to travel.

To thee I say it who hast eyes and hearst: Touch not our offspring, injure not our heroes.

Divided from the dead are these, the living: now be our calling on the Gods successful.

We have gone forth for dancing and for laughter, to further times prolonging our existence.

Here I erect this rampart for the living; let none of these, none other, reach this limit.

May they survive a hundred lengthened autumns, and may they bury Death beneath this mountain.

As the days follow days in close succession, as with the seasons duly come the seasons,

As each successor fails not his foregoer, so form the lives of these, O great Ordainer.

Live your full lives and find old age delightful, all of you striving one behind the other.

May Tvashtar, maker of fair things, be gracious and lengthen out the days of your existence.

Let these unwidowed dames with noble husbands adorn themselves with fragrant balm and unguent.

Decked with fair jewels, tearless, free from sorrow, first let the dames go up to where he lieth.

Rise, come unto the world of life, O woman: come, he is lifeless by whose side thou liest.

Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.

From his dead hand I take the bow he carried, that it may be our power and might and glory.

There art thou, there; and here with noble heroes may we o'ercome all hosts that fight against us.

Betake thee to the lap of Earth the Mother, of Earth farspreading, very kind and gracious.

Young Dame, wool-soft unto the guerdon-giver, may she preserve thee from Destruction's bosom.

Heave thyself, Earth, nor press thee downward heavily: afford him easy access, gently tending him.

Cover him, as a mother wraps her skirt about her child, O Earth.

Now let the heaving earth be free from motion: yea, let a thousand clods remain above him.

Be they to him a home distilling fatness, here let them ever be his place of refuge

I stay the earth from thee, while over thee I place this piece of earth. May I be free from injury.

Here let the Fathers keep this pillar firm for thee, and there let Death make thee an abiding-place.

(from Rig Veda X:18)