We often hear that ‘Man is a social animal’, and this social nature extends beyond life on earth, influencing beliefs about the afterlife as well. In Hinduism, this connection is intertwined with karma and, consequently, with mukti (liberation). Interestingly, Islam shares a similar belief. For example:
The Qur’an provides great hope in times of grief and loss, stating that God will reunite all righteous family members in Paradise. Furthermore, if one member of a family attains a higher level in Paradise, all the righteous members of that family will be ‘upgraded’ to experience eternal bliss and closeness to God. This belief offers profound comfort and serves as an incentive to lead a pious and righteous life. (Saniyasnain Khan, “Tribute to Parents Who Give Us Their All,” The Speaking Tree, The Times of India, Bangalore, February 27, 2007, p. 16)
This notion reminds me of a common saying, which I cannot verify from any scriptural sources within my limited reading. It suggests that if a person becomes a sannyasi (renunciant), seven generations before and after him will attain mukti due to his spiritual achievements.1 However, since the sannyasi is believed to merge with Brahman—or even become Brahman himself—it’s unclear whether there is any need or hope for continued relationships in that state.
While Hindu tradition debates the state of the atman after mukti—whether it merges with God or remains in close proximity to God—our karmic view of liberation typically does not envision the continuation of earthly relationships in the afterlife. However, the concept of rebirth offers a different perspective, suggesting that a faithful wife (sati) may be reunited with her husband in her next life.
Therefore, our earthly relationships may not end with death, due to both the eternal nature of the atman and the potential for these relationships to continue in future lives. It would be fascinating to explore how other faiths address this idea.
However, as I have mentioned elsewhere, we do not come into this world in isolation; we are born into a network of relationships that extend beyond our lives. Even after our death, these relationships persist and influence our connections with other relatives, potentially extending for up to 21 generations [see: https://dayanandbharati.in/rationalistic-experience-about-i-am/]. Whether we are united in heaven or not, our relationships continue across generations—both positively and negatively. In this sense, it is even misleading to describe humans merely as social animals, since animals do not maintain such enduring relationships after death.
Dayanand Bharati
Mathigiri, February 28, 2007, Revised on 11-9-2027
…Yayaati declares that the forest-dweller who has achieved liberation from his body conducts not only himself but the ten generations on either side of him to virtuous deeds (1.86.7)….— J. Bruce Long, The Concepts of Human Action and Rebirth in the Mahaabhaarata, in Wendy Doniger O’Flaherty , Karma and Rebirth in Classical Indian Traditions, Delhi, Motilal Banarsidass Publishers, (1983) Reprint 1999, p. 43
When I sought the help of Chat GBT to find further reference about this, it gave this. However all the points and references needs to be cross checked as several times Chat GBT generates its own evidences and references. But this is not limited only with Sannyasi but also in other vocations like Sati:
…The wife does not become a widow until her husband is cremated. By joining him on the pyre she dies together with him as his “half body,” by passing the status of widowhood and avoiding the ritual contamination and social marginality it would bring on her and those around her. This display of devotion releases a surplus of religious merit, which the sati distributes to her kind and community at the time of her death and afterward in the form of her continuing presence as a beneficent ancestress to her lineage. Subsequent generations of her lineage appeal to her for protection, as she had protected her husband in the transition from one cosmological plane to another….—ibid. Sati, Sacrifice, and Marriage: The Modernity of Tradition. Paul B. Courtright. Pp. 184-203, in, p. 189
From Chat GBT:
In Hindu scriptures, the concept of a sannyasi (renunciant) benefiting his ancestors is not explicitly detailed in the same way as some other practices. However, there are references to the benefits of a sannyasi’s renunciation for their family and ancestors in broader terms.
1. Mahabharata: In the Mahabharata, the concept of a sannyasi or a spiritually accomplished person positively affecting their ancestors is implied through the idea that the merit and purity attained by a renunciant can benefit their lineage. For instance, in the Mahabharata, Yudhishthira’s questions to Bhishma about duties and the benefits of renunciation touch upon how the spiritual accomplishments of individuals impact their entire lineage.
2. Bhagavad Gita: The Bhagavad Gita does not explicitly mention the benefit to ancestors from someone becoming a sannyasi, but it discusses the high spiritual status and the universal benefits of renunciation and self-realization. It implies that such actions have far-reaching positive effects.
3. Garuda Purana: This scripture includes references to the benefits of various rituals and spiritual practices for ancestors. Although it does not specifically state that a sannyasi’s actions directly benefit ancestors, it emphasizes the idea that righteous living and spiritual practices help in achieving good karma for oneself and one’s family.
4. Padma Purana: In the Padma Purana, there are references to the benefits of spiritual practices and renunciation for the entire family. While the specific benefits for ancestors are not detailed, the general principle is that spiritual advancement has positive effects on one’s lineage.
5. Manusmriti: The Manusmriti, an ancient legal text, discusses the impact of one’s actions on future generations. While it does not directly state that becoming a sannyasi benefits ancestors, it underscores the importance of righteous living and the benefits it brings to the family and descendants.
These texts suggest that spiritual practices and renunciation can positively influence one’s family and ancestors, though the specifics might not be detailed explicitly. The general principle is that a life of righteousness and spiritual accomplishment has far-reaching benefits, including for one’s lineage.
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