Eschatological ideas evolved in Hinduism.N. Ross Reat (1990), The Origins of Indian Psychology, , Asian Humanities Press, Chapter 2 In earliest Vedic literature, heaven and hell sufficed soteriological curiosities. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each person's puṇya (merit, good deeds) or pāp (demerit, sin) as human beings affected their afterlife.See: Simon Brodbeck (2011), Sanskrit Epics: The Ramayana, Mahabharata and Harivamsa, in Jessica Frazier (Editor) – The Continuum Companion to Hindu Studies, , pp 83–100 J. A. B. Van Buitenen, Dharma and Moksa, Philosophy East and West, Vol. 7, No. 1/2 (Apr. – Jul., 1957), pp. 33–40 This question led to the conception of an afterlife where the person stayed in heaven or hell, in proportion to their merit or demerit, then returned to earth and were reborn, the cycle continuing indefinitely. The rebirth idea ultimately flowered into the ideas of saṃsāra, or transmigration – where one's balance sheet of karma determined one's rebirth. Along with this idea of saṃsāra, the ancient scholars developed the concept of moksha, as a state that released a person from the saṃsāra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen,J. A. B. Van Buitenen, Dharma and Moksa, Philosophy East and West, Vol. 7, No. 1/2 (Apr. – Jul., 1957), pp. 33–40 comes from self-knowledge and consciousness of oneness of supreme soul.
EScHAtOlOGical IdeaS evolved in hInduiSM.n. rOSs reAT (1990), the OriginS of iNDIAn PsychOLOGY, , ASian HumanitiES preSs, Chapter 2 iN eaRlIest VedIc literaturE, heaveN aNd hell sufFiCeD sOteRiologiCAL curiOSITIEs. Over Time, tHE anCient scholArS oBserved ThAt peOpLe vary In thE QualiTy of vIrtuOus or SinFul lIFe they lead, and bEgan questioNing how DifFErences in each person'S pUṇya (MeRit, good dEeDS) oR PāP (deMerIt, sin) AS humaN bEings AffEcteD theiR afTerlife.see: sIMon BRodbeCk (2011), saNsKrit ePics: THe RAmayaNa, MAHabhaRAta AnD harIvaMsa, in Jessica FrazIer (EdItoR) – the ContinuuM comPaNION TO hindu STudiES, , pp 83–100 j. A. b. vAn bUitenEN, dhaRma AND mokSa, philosoPhy EasT And WeSt, Vol. 7, No. 1/2 (ApR. – Jul., 1957), pP. 33–40 thiS queStion LED to the CoNcEption Of an AfTERlIfE WHeRe ThE PerSOn STayed in heaVeN Or hell, In propoRtioN TO their merit oR dEmeRit, THen ReturnEd to eArth and wErE reboRn, thE CYcLe ConTiNuinG indEfiniteLy. the rebirth Idea UltimatEly FLOwereD iNto tHE IdEAs of sAṃsāRa, Or transMiGration – wheRE oNe'S BalaNCe Sheet Of kArMA determiNeD onE'S rebirTH. along wIth This idEa oF sAṃsĀRa, thE anCieNt scholars DevelOPED tHE ConCePt oF moKsha, as a statE that relEAsED A persOn from THe SaṂsāra cyclE. mokSha reLease in eSchaTOlogical SENSe In THesE anciENT Literature of hinDUISm, suGGesTs van bUIteneN,j. a. b. van buiTeNen, dhArmA AND Moksa, pHilosOpHY easT anD West, voL. 7, nO. 1/2 (APR. – Jul., 1957), Pp. 33–40 Comes frOm self-KnowLEDGe And cONsciouSness Of OnEnesS oF SuprEme SOul.