CYCLE OF DEATH AND REBIRTH

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Punarmrityu: redeath

While Saṃsāra is usually described as rebirth and reincarnation of living beings, the chronological development of the idea over its history began with the questions on what is the true nature of human existence and whether people die only once. This led first to the concepts of Punarmṛtyu ("redeath") and Punaravṛtti ("return"). These early theories asserted that the nature of human existence involves two realities, one unchanging absolute Atman (soul) which is somehow connected to the ultimate unchanging immortal reality and bliss called Brahman, and that the rest is the always-changing subject (body) in a phenomenal world (Maya). Redeath, in the Vedic theosophical speculations, reflected the end of "blissful years spent in svarga or heaven", and it was followed by rebirth back in the phenomenal world. Samsara developed into a foundational theory of the nature of existence, shared by all Indian religions.
Rebirth as a human being, states that "rare opportunity to break the sequence of rebirth, thus attaining Moksha, release". Each Indian spiritual tradition developed its own assumptions and paths (marga or yoga) for this spiritual release,with some developing the ideas of Jivanmukti (liberation and freedom in this life), while others content with Videhamukti (liberation and freedom in after-life).

The First Truth

The first truth, suffering (Pali: dukkha; Sanskrit: duhkha),
is characteristic of existence in the realm of rebirth,
called samsara (literally “wandering”).


The Sramanas traditions (Buddhism and Jainism) added novel ideas, starting about the 6th century BC. They emphasized human suffering in the larger context, placing rebirth, redeath and truth of pain at the center and the start of religious life.Samsara was viewed by the Sramanas as a beginningless cyclical process with each birth and death as punctuations in that process,and spiritual liberation as freedom from rebirth and redeath. The samsaric rebirth and redeath ideas are discussed in these religions with various terms, such as Āgatigati in many early Pali Suttas of Buddhism.

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