FEBRUARY 2005 - ISSUE 4 - ISSN 1448 - 632

MORALITY, DESTINY AND THE AFTERLIFE: THREE RELIGIOUS PERSPECTIVES

TESSA RAINBIRD

ABSTRACT

Death, accompanied by very few other events including birth, is one of the absolute and predictable truths of human existence. Regardless of gender, race, social status or religion, every person will eventually be faced with death, a somewhat daunting and mysterious prospect to the living. For this reason, death and the afterlife often present themselves as central issues in religious traditions. This essay will investigate the beliefs of three different religions, Hinduism, Islam and Judaism, focusing on their separate beliefs regarding death and the afterlife. This will include the connection between moral life and destiny and the afterlife, which provides followers not only with comfort and hope for the future beyond their physical lives, but also with motivation to behave ethically during their time on earth. Focus will also be placed on what is believed to happen to a person at the time of death. The three belief systems will be compared and contrasted, and extracts from holy scriptures will be used to justify the statement: ‘While the beliefs of the Hindu, Islamic and Jewish faiths regarding moral life, destiny and the afterlife vary drastically, a common theme in each of the three religions is the reward granted after death for appropriate behavior during physical life.’

Hinduism, a tradition native to India and renowned as the oldest major religion (Gibson, 2002, p.2), bases its afterlife beliefs on the concept of reincarnation: that is, the opinion that after the soul (atman) leaves its physical body it will be reborn in another, whether that be of a plant, animal or human being. (Penney, 2000, p.40) This continuous cycle of death and rebirth is known in Sanskrit as samsara, and its infinite revolution forms the basis for human existence. (Farrington, 1998, p.68)

‘Certain is death for the born, and certain is birth for the dead. When one

is born, death follows. When one dies, rebirth follows.’ (Bhagavad Gita)

Because the atman is thought to exist in every living being, Hindus are motivated to act righteously during their physical lives in order to secure for themselves a desirable reincarnated form. The action which determines the atman’s future body is called karma, the operations of which are self-determined and fair: bad karma will lead to lower rebirth, in the realms of the animal, plant or disadvantaged human being, while good karma results in equal or higher rebirth, in the realms of the fortunate or advantaged human being. (Breuilly & Palmer, 1993, p.20) The ultimate aim of Hindu existence is not, however, to continuously undergo reincarnation for all of eternity. While the wheel of samsara is never-ending, it can be naturally broken if the individual comes to recognise his or her own identity not in the physical human form but in the consciousness underlying both the body and ego. This final recognition is often described as similar to a river merging with a sea, representational of the atman reuniting with the Absolute, Brahman, from which it was modeled, created and originated, and of which it is still a vital element. (Littleton, 1996, p.18, 24, 30)

‘From the unreal lead me to the real, from darkness lead me to light, from

death lead me to immortality.’ (Brihadaranyaka Upanishad, 1.3:28)

This desired release from samsara is known as Moksha. (Huyler, 1999, p.246) It can only be achieved through dharma, or the ‘proper path’, which involves fierce dedication to religious practice, particularly in the form of meditation. (Henry, 1992-95)

Islam, a faith originating in Arabia and followed by an estimated 900 million people in the contemporary world (Al Hoad, 1986, p.4), links its afterlife beliefs to the notion of a Day of Resurrection (yawm al-qiyamah or al-yawm al akhir) (Esack, 2002, p.62). On this day, it is believed that every deceased body will be reconnected to its spirit, and brought before Allah (God) for its final judgment.

‘Hence [bethink yourselves of the Last Hour,] when the trumpet [of

judgment] shall be sounded with a single blast, and the earth and the

mountains shall be lifted up and crushed with a single stroke!’

(Q. 69.13-14)

Once confronted by Allah, each person’s individual deeds will be weighed in a mizan (scale), thus determining one’s position in either jahannam (Hell) or firdaws (Paradise). (Esack, 2002, p.159-163) Muslims firmly follow the belief that their actions during physical life (ajal musamma) are indicative of their fate on yawm al-qiyamah and, although can exist as satisfactory and pleasurable in themselves, should not be focused on any goal other than a position in firdaws. (Esack, 2002, p.158) Earthly sins which are thought to condemn Muslims include lying, dishonesty, ignoring Allah or His revelations, refusing to feed the poor, opulence, ostentation, economic exploitation of others and social oppression. (Esack, 2002, p.162)

Judaism, an ancient and highly specified religion that regards its followers as chosen especially by G-d, places little emphasis on the afterlife, focusing instead on human actions and their effect on mortal life. (Project Genesis, Inc., 2003) This aspect of the Jewish faith is based on the covenant relationship its followers are thought to have with G-d, founded on agreements and promises in this life rather than a clearly defined connection between earthly actions and their reward in the afterlife. Jews do, however, recognise a definite relationship between actions and reward and punishment, although concepts as to what happens after death are loosely defined and open to interpretation. (Williams, 2003) One widely fostered afterlife belief is that of Olam Ha-Ba, or ‘the World to Come’. (Rich, 1999) This era is thought to exist only after Olam Hazeh (the present world), and the Messianic Era, in which the Messiah will come to the people and all Jews will congregate in Israel. (Mordechai, 2003) Olam Ha-Ba, it is thought, will be created by the worldly actions of people, and exist as a place dominated by peace and prosperity. It will be available for enjoyment only for those who previously lead moral lives, who will undergo resurrection and achieve immortality. (Rich, 1999) Jewish scripture often speaks of this concept in an abstract manner, including in Genesis 25:8, when individuals are described as being ‘gathered to their people’, and in Exodus 31:14, when a sinner is said to be ‘cut off from his people’.

In consideration of the above discussion, it is evident that Hinduism, Islam and Judaism are three unique religions clearly defined by their beliefs regarding moral life, destiny, death and the afterlife. However, certain themes are common to each of the three faiths and, in light of the information presented, it is appropriate to suggest that: ‘While the beliefs of the Hindu, Islamic and Jewish faiths regarding moral life, destiny and the afterlife vary drastically, a common theme in each of the three religions is the reward granted after death for appropriate behavior during physical life.’

Perhaps the most apparent difference between the three systems of belief is the contrast between reincarnation and resurrection and the variance in interpretation of death. Muslims and Jews look forward to the eventual resurrection and granting of immortality as a blessed and joyous event. (Esack, 2002, p.163) (Mordechai, 2003) Hinduism, contrarily, encourages followers to strive for the ending of samsara, advocating that true happiness and fulfillment can only be achieved at the conclusion of life (Muktananda, 1981, p. viii).

‘Death is a mere illusion which appears to those who cannot grasp

Absolute Reality.’ (Krishna Yajur Veda, Katha Upanishad)

Another notable variance between the three is the motive behind moral life. For Hindus and Muslims, all good earthly actions are undertaken in the hope of securing for oneself either a desirable reincarnated form or a place in firdaws. (Himalayan Academy, 1997) (Esack, 2002, p. 163) The Jewish tradition, on the other hand, strays from this belief. While it is clearly recognised that good actions will contribute to the eventual creation of Olam Ha-Ba, it is also accepted that such actions should be undertaken for the benefit of others, G-d and Olam Hazeh, not for the selfish desire to gain entrance to the World to Come. (World Religions Index, 2002)

‘One should serve G-d not like a hired worker who works for the reward,

but be like a devoted servant who does not work for reward but out of

love for his master.’ (Rabbi Yaakov, Talmud)

A third difference worthy of mention is the severity of punishment in the afterlife for wrongdoing committed in the physical life. Although Hindus who lead immoral lives are believed to be reincarnated in undesirable realms, the goal of Moksha is ever-present and continuously made attainable to those in the higher realms. (Gibson, 2002, p.57) The punishment delivered for wrongdoing in the Jewish and Muslim traditions is much more drastic and final. According to the Islamic Qu’ran, sinners will be sent to jahannam (Esack, 2002, p.162) , in which they will receive harsh physical penalty in the form of fire (Q. 25.14), poisoned water (Q. 14.16-17), thirst (Q. 7.50) and darkness (Q. 57.13). Jewish sinners will repay their bad deeds by failing to become resurrected in Olam Ha-Ba, remaining trapped for eternity in a state of unconsciousness (Mordechai, 2003).

Despite these obvious differences, the afterlife beliefs of the Hindu, Islamic and Jewish faiths each embody the common theme of a reward granted after death for appropriate behavior during physical life. In the Hindu faith, this connection can be identified between good karma and the reincarnation into a desired realm and, ultimately, Moshka. (Henry, 1992-95)

‘The embodied one, having gone beyond the three gunas (basic qualities of

nature - purity, activity and inertia) out of which the body is evolved, is

freed from birth, death, decay and pain and attains immortality.’

(Bhagavad Gita)

In the Islamic tradition, there is evidently a clear and well-established connection between good deeds and the admission to firdaws. (Esack, 2002, p.163)

‘The parable promised to those who are conscious of God [is that of a garden] through which running waters flow: [but, unlike an earthly garden,] its fruits will be everlasting, and [so will be] its shade.’ (Q. 12.35)

The Jewish religion also acknowledges the association between moral actions and rewards in the afterlife, and, although it is not their most important function, links worldly deeds to the establishment and admission to Olam Ha-Ba. (Rich, 1999)

‘Rabbi Yaakov says, This world is the antechamber that leads to the Next World. Prepare yourself in the antechamber so that you can enter the banquet hall. Rabbi Yaakov also used to say, Better one hour in repentance and good deeds in this world than all the life in the World to Come. And better one hour of tranquillity of spirit in the World to Come than all the life of this world’ (Rabbi Yaakov, Talmud).

Hinduism, Islam and Judaism each incorporate moral life, destiny, death and the afterlife into their religious teachings. While several differences exist between the beliefs of each faith, the connection between appropriate behavior in the physical world and the resultant rewards in the afterlife is clearly established in each. It is this connection which provides followers with some level of comfort and understanding of the inevitable occurrence of death, and also lends motivation to behave morally during mortal life.

ANNOTATED BIBLIOGRAPHY

Al Hoad, Abdul Latif, 1986, Islam, Wayland Publishers, Great Britain. This text gave a clear and concise interpretation of the Islamic tradition, covering topics such as history, faith and contemporary life.

Breuilly, Elizabeth, and Palmer, Martin, 1993, Religions of the World, HarperCollins Publishers Ltd, Great Britain. This book gave detailed descriptions of various major religions, including Hinduism. Information regarding karma and its connection to the afterlife was used in the essay.

Esack, Farid, 2002, The Qur'an: A Short Introduction, Oneworld Publications, Great Britain. This text was highly relevant to the given assignment, and included not only much information on the Islamic faith but also gave clear interpretations of and extracts from the Qur'an.

Farrington, Karen, 1998, The History of Religion, Hamlyn, Great Britain. This book included a useful section on Hinduism, from which information regarding the concept of samsara was taken.

Gibson, Lynne, 2002, Living Hinduism, Heinemann Library, Great Britain. This book gave a general overview of the Hindu faith. Information regarding Hindu history and the concept of reincarnation was used in the essay.

Himalayan Academy, 1997, Death and Dying (online), Available from: URL: http://dying.about.com/gi/dynamic/offsite.htm?site=http%3A%2F%2Fwww.hinduism-today.com%2Farchives%241997-1-03.shtml (accessed 10/11/03). This site gave a detailed description of Hindu afterlife beliefs, including information on scriptures and ceremonies.

Housman, Mordechai, 2003, The Afterlife (online), Available from: URL: http://www.beingjewish.com/soul/afterlife.html (accessed 11/11/03). Written by a Jewish rabbi, this site gave a practical and contemporary Jewish view on death and the afterlife.

Huyler, Stephen P., 1999, Meeting God: Elements of Hindu Devotion, Yale University Press, Great Britain. This text lent relevant information to the Hindu concept of reincarnation and Moshka.

Muktananda, Swami, 1981, Does Death Really Exist?, SYDA Foundation, USA. Also highly relevant to the given assignment, this short yet concise book gave the views of a respected Hindu scholar, all focused on death and afterlife beliefs.

Project Genesis, Inc., 2003, The Duties of the Heart (online), Available from: URL: http://www.torah.org/learning/spiritual-excellence/classes.doh-4-4f.html (accessed 13/11/03).

This site provided useful information on the Jewish concept of afterlife, and its relative unimportance to the workings of the faith.

Rich, Tracey R., 1999, Olam Ha-Ba: The Afterlife (online), Available from: URL: http://www.jewfaq.org/olamhaba.htm (accessed 09/11/03). This site gave a detailed description of Olam Ha-Ba, its relevance to the Jewish faith, and how one is supposed to obtain admission to it.

Williams, Kevin, 26/10/03, Jewish Afterlife Beliefs (online), Available from: URL: http://www.near-death.com/experiences/judaism06.html (accessed 09/11/03). This site gave detailed information on the Jewish views on afterlife, some of which was included in the essay.

World Religions Index, 2002, Salvation and the Afterlife (online), Available from: URL: http://wri.leaderu.com/wri-table2/salvation.html (accessed 10/11/03). This site gave simple yet concise information on both the Jewish and Hindu views of the afterlife.

Tessa Rainbird was a student at St Ursula's College, Yeppoon Qld. ( College Web Site: http://www.stursulas.qld.edu.au ) Her essay, completed in Year 12, was sent to AEJT as an "essay of excellence" produced by a high-school student. Congratulations Tessa on an exceptionally fine piece of work! (Editorial Team).

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