He that believes on Agni, sings: "Thou puttest the mortal in highest immortality, O Agni"; and, accordingly, there is no suggestion that heavenly joys may cease; nor is there in this age any notion of a _Goetterdaemmerung_.
Immortality is described as "continuing life in the highest sky," another proof that when formulated the doctrine was that the soul of the dead lives in heaven or in the sun.[40] Other cases of immortality granted by different gods are recorded by Muir and Zimmer.

Yet in one passage the words, "two paths I have heard of the Fathers (exist), of the gods and of mortals," may mean that the Fathers go the way of mortals or that of gods, rather than, as is the usual interpretation, that mortals have two paths, one of the Fathers and one of the gods,[41] for the dead may live on earth or in the air as well as in heaven.

When a good man dies his breath, it is said, goes to the wind, his eye to the sun, etc.[42]--each part to its appropriate prototype--while the "unborn part" is carried "to the world of the righteous," after having been burned and heated by the funeral fire.

All these parts are restored to the soul, however, and Agni and Soma return to it what has been injured.

With this Muir compares a passage in the Atharva Veda where it is said that the Manes in heaven rejoice with all their limbs.[43] We dissent, therefore, wholly from Barth, who declares that the dead are conceived of as "resting forever in the tomb, the narrow house of clay." The only passage cited to prove this is X.18.