In the interest of not derailing a thread on another topic, I've started this thread to continue the discussion between me and
@Aupmanyav in
karmic consequences for suicide?, here.
The synopsis of the discussion so far is that Aup believes that causality exists only in Vyavaharika, while I believe that some form of causality survives temporal death in Vyavaharika to determine what form or circumstance one is born into should one remain in samsara.
Please feel free to chime in with your thoughts on the topic and offer up any scripture that may support one view in favor of the other.
Brihad-Aranyaka Upanisad, Chapter 3 and 4. This is being spoken by seer Yajnavalkya.
The quotes are quite self-explanatory, and this is the dominant view of how causality acts after death creating rebirth within Hinduism.
Holy Upanishads: Brihadaranyaka Upanishad: Part 4
35
"Just as a heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self which is all consciousness (the Supreme Self), moves along, groaning, when breathing becomes difficult at the approach of death.
36
"When this body grows thin—becomes emaciated or disease—
then, as a mango or a fig or a fruit of the peepul tree becomes detached from its stalk, so does this infinite being completely detaching himself from the parts of the body, again move on, in the same way that he came, to another body for the remanisfestation of his vital breath (prana).
37
"Just as, when a king comes, the ugras appointed to deal with crimes; the sutas and the leaders of the village await him with food and drink and lodgings ready, saying: ‘Here he comes, here he comes,’ even so, for the person who knows about the fruits of his own work, there wait all the elements, saying: ‘Here comes Brahman, here he comes.’
38
"Just as, when the king wishes to depart, the ugras appointed to deal with crimes, the sutas and the leaders of the village gather around him, even so do all the organs gather around the self, at the time of death, when it struggles for breath."
1
Yajnavalkya continued: "Now, when that self becomes weak and unconscious, as it were, the organs gather around it. Having wholly seized these particles of light, the self comes to the heart. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour.
2
"The eye becomes united with the subtle body; then people say: ‘He does not see.’ The nose becomes united with the subtle body; then they say: ‘He does not smell.’ The tongue becomes united with the subtle body; then they say: ‘He does not taste.’ The vocal organ becomes united with the subtle body; then they say: ‘He does not speak.’ The ear becomes united with the subtle body; then they say: ‘He does not hear.’ The mind becomes united with the subtle body; then they say: ‘He does not think.’ The skin becomes united with the subtle body; then they say: ‘He does not touch.’ The intellect becomes united with the subtle body; then they say: ‘He does not know.’
"The upper end of the heart lights up and by that light the self departs, either through the eye or through the head or through any other part (aperture) of the body.
"And when the self departs, the vital breath follows and when the vital breath departs, all the organs follow.
"Then the self becomes endowed with a particular consciousness and passes on to the body to be attained by that consciousness.
"Knowledge, work and past experience follow the self.
3
"And just as a leech moving on a blade of grass reaches its end, takes hold of another and draws itself together towards it, so does the self, after throwing off this body, that is to say, after making it unconscious, take hold of another support and draw itself together towards it.
4
"
And just as a goldsmith takes a small quantity of gold and fashions out of it another—a newer and better—form, so does the self, after throwing off this body, that is to say, after making it unconscious, fashion another—a newer and better—form, suited to the Manes, or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or other beings.
6
"Regarding this there is the following verse:
"Because of attachment, the transmigrating self, together with its work, attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it returns from that world to this world for fresh work.’
"Thus does the man who desires transmigrate.
But as to the man who does not desire—who is without desire, who is freed from desire, whose desire is satisfied, whose only object of desire is the Self—his organs do not depart. Being Brahman, he merges in Brahman.
7
"Regarding this there are the following verses:
"When all the desires that dwell in his heart are got rid of, then does the mortal man become immortal and attain Brahman in this very body.’
"Just as the slough of a snake lies, dead and cast away, on an ant—hill, even so lies this body. Then the self becomes disembodied and immortal Spirit, the Supreme Self (Prana), Brahman, the Light."
8
"Regarding this there are the following verses:
‘The subtle, ancient path stretching far away has been touched (reached) by me; nay, I have realized it myself. By this path the wise, the knowers of Brahman, move on to the celestial sphere (Liberation) after the fall of this body, having been freed even while living.’
