Talk:What Happens when We Die - The Atheist Viewpoint

By Vishal Agarwal

Atheists believe that the human being is simply an agglomerate of material substances. Consciousness itself is a product of specific combinations of chemicals. Therefore, when a person’s chemistry is somehow altered irreversibly, ‘death’ results. There is no afterlife after death because nothing survives after death. In other words, there is no ‘imperishable’ portion in a dead body that is still alive after death. Therefore, there is only one life to live. Criticism of Atheist/Rationalist Position: A modern philosopher critiques this position-

“What does happen when we die?.... The rationalist answers this query by proclaiming that since we are nothing more than a collection of cells and our brains are simply tissue encased with a mantle of bone, nothing can happen to us when we die. The essence, personality, mind – or whatever we wish to call our consciousness- ceases to exist, endowing our time on this planet with no more meaning than what we choose to give it during our brief sojourn here. This is, of course, the position of the atheist, which is what makes atheism, in my opinion, so easy. It requires nothing because it offers nothing, which strikes me as a fair trade.”

“To most people, however, this answer is unsatisfactory. It suggests that we are little more than some great cosmic accident and that our life has no ultimate purpose. No matter how powerful or famous or wealthy we become, for most of us, after a few generations, our name will be at best but a footnote in history, forcing us to contemplate an existence without meaning in a universe that, despite all its beauty and splendor, has no significance – or ultimate permanence- than a flower that briefly blooms in the spring only to wither and die after a few days of vibrant life.”

“I suppose there are people for whom such a prospect is acceptable. It does, after all, tidy things up and make life simply a little game we sentient beings like to play for no particularly good reason other than because we have no choice. Yet something deep within the human heart knows better. We instinctively understand that we are more than the sum of our parts, which is why most people believe their personality will survive their physical demise in some form and will continue long after their bones have turned to dust.”

From a Hindu perspective, there are two other flaws of the atheist viewpoint. First, the notion that we live only one life, and that there are no consequences of our life’s actions that must be faced later, if they are not faced in one’s present life, can lead one down a spiral of evil deeds and hedonism (unbridled enjoyment of sensual pleasures) even at the cost of the happiness of others. Therefore, the belief in an afterlife is the very basis of Dharma, as the Hindu sacred texts declare -

If the ātmā is born when the body is born, and dies when the body dies, then the individual perishes completely upon his death. If that is the case, then the entire Vedic teaching of Karma will be redundant. Mahābhārata 12.13.7

The word ‘nāstika’ in the Hindu texts means not just one who does not believe in the existence of a Divine, but also one who does not believe in an afterlife after death.

The second Dhārmic objection to the ‘no imperishable soul’ doctrine of the atheists can lead to pessimism about the very purpose of life. In this regard, there is an instructive story in the Hindu sacred tradition-

Story: Brahmā’s Teaching to Indra

“The ātmā which is free from evil, free from old age, free from death, free from grief, free from hunger, free from thirst, which desires the Truth and has resolved to obtain the Truth – that ātmā should be sought. Him, one should desire to understand. He who has discovered and has understood that ātmā obtains all the worlds and desires.” Chhāndogya Upanishad 8.7.1

When the Asuras and Devas heard the above words from Brahmā, they wished to know more about this ātmā. Therefore, they sent their Kings, Virochana and Indra respectively to Brahmā to find out the details of this ātmā. The two arrived at the same time at Brahmā’s abode. After spending several years as his students, they asked Brahmā to teach them about the ātmā. our bodies. So let us adorn it with clothing and ornaments. Let us make it happy with food and drink. He who pleases his body here, indeed makes the ātmā happy too.” The foolish Asuras believed in Virochana’s immature understanding of what the ātmā is. They began indulging in materialistic and physical pleasures with even greater gusto. They had no concern with giving charity, or performing Yajnas and had no faith. All they cared for was adorning their body, which they had now equated to ātmā. And when someone amongst them died, they buried clothing, ornaments, perfumes, and so on in the hope that the deceased asura would continue to enjoy them even after his death!

Meanwhile, Indra stopped on his way back to the Devas, and reflected, “If my body is the same as ātmā, then my ātmā will also become blind, lame, crippled and dead when my body becomes blind, lame, crippled and dead. Therefore, I do not see how this view of ātmā can give any hope to me.”

He went back to Brahmā and served him once again as a student, and then he taught the following about ātmā, “The being that sees dreams while asleep is the ātmā.” Indra felt satisfied and started to return to the Devas. But again, doubts entered his mind and he thought, “In the dream, I see myself flying, or drowning, or becoming blind, rich, or poor, and so on. But when I wake up, the dream ends. And nothing had changed in my real life. How then, the person that I see in my dream be the ātmā?” So, he went back to Brahmā, served him once again as a student for many years, and asked him again, “Please teach me more about the ātmā.”

Now, Brahmā said, “When you are in deep sleep, you do not experience anything. There is no dream, and you sleep peacefully and serene. That is how the ātmā is.” Again, Indra thought, “How can the deep sleep be a representation of the ātmā? When I am sleeping, I have no sensation. It appears that I do not exist at all when I am in deep sleep.” So, he went back to Brahmā once again and said, “I see no use of this explanation of what the ātmā is like. It is like saying that when we find out ātmā which is like deep sleep, then we cease to exist. It seems to be a very hopeless doctrine. Who would want to go from existence to non-existence?”

Brahmā smiled and said, “Indeed, you have thought about it well. I wish Virochana and the Asuras too had given more thought like you have. Instead, they were satisfied with a materialistic life and concluded that their lifestyle was the best one can aspire for. The truth is that the body is merely an abode for the ātmā. The body and all of its organs are perishable. The ātmā, on the other hand, has no form and is merely connected to the body just as a horse is connected to the chariot. But the ātmā can hear, see, smell, etc., with its powers once it is freed from association with the body. That entity, which brings life to the body, which never perishes, and which experiences all the contacts that the lifeless senses have with their objects – that entity is the ātmā. And you are that ātmā, not the body.”

Now, Indra understood the ātmā completely and was at peace with himself. He had hope because he knew that there was something more in life beyond our mundane existence. He felt fearless. After all, he knew that he would continue to exist even when his body became old, diseased, and dead because he was the ātmā and not the body.