The soul in your body, filled with ignorance and associated with anger and greed, is what constitutes death.
Hindu
Sanat-sujata
Sanat-sujata is a revered eternal sage of Hindu tradition whose luminous discourse to King Dhritarashtra in the Mahabharata, the Sanatsujatiya, teaches the immortality of the Self and the abiding value of inner wisdom.
Sanat-sujata is one of the most luminous of the eternal sages of Hindu tradition, a knower of Brahman whose teaching shines through the great epic Mahabharata as a beacon of self-knowledge and serenity. In the traditional reckoning he is counted among the timeless mind-born sages associated with the Kumaras, those perpetually youthful seers who, untouched by worldliness, embody an undying spiritual vitality. As such he belongs to that order of revered figures who are not measured by the ordinary span of birth and death, but who appear in the sacred narratives whenever wisdom is most needed, to lift the human heart toward the imperishable. His most celebrated appearance occurs in the fifth book of the Mahabharata, the Udyoga Parva, in the passage known to tradition as the Sanatsujatiya. There the venerable King Dhritarashtra, in a reflective and inquiring frame of mind, turns his thoughts to profound questions about death and the meaning of existence and seeks spiritual counsel worthy of such depth. His wise minister Vidura, esteemed throughout the epic for his integrity and discernment, graciously directs the king toward a teacher fit for such exalted inquiry, and through deep meditation the eternal sage Sanat-sujata is invoked and lovingly appears. What follows is one of the great philosophical dialogues of Indian literature, a tender and searching conversation between an earnest seeker and a sage who speaks from the far shore of fearlessness. The heart of Sanat-sujata's teaching is a radiant reinterpretation of death itself. To the king's heartfelt question about whether death is real, the sage answers that true death is not the falling away of the body but heedlessness, the forgetfulness and distraction that veil the soul from its own deathless nature. Where attention is steadfast and the Self is known, there is no death; where the mind wanders in delusion and craving, there mortality reigns. In this way Sanat-sujata transmutes the universal fear of dying into an invitation to wakefulness, teaching that immortality is not an escape granted in some distant future but a present reality realized through vigilance, restraint, and the steady contemplation of the eternal. With great gentleness the sage celebrates knowledge, or jnana, as a sure path to liberation. The performance of rites and the recitation of scripture, he teaches, have their honored place and bring their own blessings, and it is the direct realization of Brahman, the one infinite reality underlying all things, that opens the heart fully to true freedom. He counsels the conquest of desire, anger, and pride, and the cultivation of austerity rightly understood, not as harsh self-affliction but as the inner discipline that gathers the scattered mind into single-pointed devotion to truth. The yogins, he declares in a recurring refrain of the discourse, behold the eternal, blessed Lord, the ageless foundation that the Vedas themselves proclaim. Throughout the dialogue Sanat-sujata speaks with the calm authority of one who rests serenely beyond sorrow, and his words carry both rigor and consolation. He describes the realized soul as resting in its own boundless ground, unborn and ageless, identical with the very source of all that is. In passages of soaring beauty the Self is praised as its own dwelling place and its own origin, the imperishable reality declared by the Vedas. Such teaching offers the listener not abstract speculation but a living map of the inward journey from restlessness to peace, from the fear of perishing to the joy of the undying. The enduring importance of the Sanatsujatiya was affirmed in later ages when the great teacher Adi Shankara, a celebrated expositor of non-dual Vedanta, honored it with a commentary, placing it alongside the principal Upanishads and the Bhagavad Gita as a treasured source of wisdom. Through this attention the discourse came to be cherished as a luminous gem of the path of knowledge, studied by seekers who wish to drink directly from its clear waters. Across the centuries Sanat-sujata has remained a beloved figure of the tradition, the eternal sage who reminds every generation that the soul is deathless, that wakefulness is liberation, and that the truth which dispels all fear is forever near at hand for those who turn within. His brief but radiant appearance in the epic continues to console and uplift, a perennial invitation to remember the imperishable amid the passing world.
Wisdom
Just as the body is destroyed when it comes under the influence of death, death itself is destroyed when it comes under the influence of knowledge.
A person who has not controlled their senses cannot be saved from their sinful actions by the Sama, Rig, or Yajus Vedas.
By destroying sin through virtue, one's soul is enlightened by knowledge.
Asceticism that is free from flaws like desire can lead to liberation and is considered successful. On the other hand, asceticism tainted by vanity and lack of devotion is deemed unsuccessful.
There is only one Brahman, which is the ultimate truth. The concept of multiple deities arises from a lack of understanding of this one truth.
However, the person who seeks Brahman through truth achieves their desired goals effortlessly.
One who has only read the Vedas does not truly understand the ultimate reality that they describe. However, one who is established in truth understands the object of knowledge presented in the Vedas.
The Brahman you're asking about with such joy is not easily attained. After the senses have been restrained and the will has been merged in the pure intellect, a state of complete absence of worldly thought is reached.
He who dedicates himself to Brahmacharya, a life of ascetic austerities, and thus purifies his body, is truly wise. Through this, he becomes like a child, free from evil passions, and ultimately triumphs over death.
Sorrow, anger, covetousness, lust, ignorance, laziness, malice, self-importance, continuous desire for gain, affection, jealousy, and evil speech - these twelve faults are destructive of men's lives.
Righteousness, truth, self-control, contentment, modesty, renunciation, love for others, charity, knowledge of scriptures, patience, and forgiveness - these twelve are the practices of a Brahmana.
The primary seed of the universe, called Mahayasas, is free from imperfections, is pure knowledge, and shines with brilliance.
However, if someone seeks liberation without giving up desire, they must follow the prescribed path of action, taking care to eliminate the possibility of retracing their steps.
The wise person, however, achieves success through knowledge (inaction).
Sanat-sujata said, 'Since the Supreme Soul cannot be understood by the Vedas or the mind, it is called mauna.
The Vedas also declare that the Supreme Soul and the universe are different and not identical.
Anger, lust, greed, ignorance of right and wrong, discontent, cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill of others are generally considered human flaws.
Self-control, renunciation, and self-awareness are the means to achieve liberation.
People consider themselves wise without understanding the ultimate reality, and driven by a desire for happiness, they engage in studies, charitable acts, and sacrifices.