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This is about the after-death ritual that is to be performed by the family members of the dead person. This is according to Sanatana Dharma. This is very vital for the further progress of the dead person without any hurdles.
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It is said in Sanatana Dharma that everything that
is born dies or has an end and everything that
dies takes a rebirth. This is an inescapable cycle.
Just as we go to sleep at night after indulging in
activity in the day time and in sleep we get
rejuvenated and energised in order to begin one
more day afresh, with full energy and
enthusiasm. Likewise is death, a process for
energising and coming back with new
enthusiasm to do the newer and better activities.
The sisteen samskaras are:-
1. Garbhadhana— Impregnation.
2. Pumsavana— Sanctification of the Embryo.
3. Simantonnayana — Parting of hair of mother to be.
4. Jatakarma — Sacrament of Birth.
5. Namakarana— Name Giving ceremony.
6. Annaprasana — first grains.
7. Chudakarma— Tonsure.
8. Karna-vedha— Piercing of the ears.
9. Vidyarambha — Primary education.
10. Upanayanam — Thread bearing ceremony.
11. Keshanta— First time head shaving.
12. Samavratana — Graduation ceremony
13. Vivaha — Marriage.
14. Vanaprastha— Retiring for a life of tapas & studies.
15. Sanyas — Renounciation
16. Antyeshthi — Final Rites after death
After the death is performed the final Sacrament,
the 16th Sacrament. 1-15 Sacraments include the
preparations which the parents make in order to
provide the good environment to the soul who
would be taking birth as their child.
So, conception is the first sacrament and the
after-death ritual is the final sacrament. These
sacraments, thus, begin before the birth of an
individual and go on even after his death. All
these sacraments are meant to remove various
hurdles in the progress of the individual and also
to speed up his evolution.
The 16th Sacrament
The Death Ritual in Sanatana Dharma
Here let us know about the final sacrament, the
16th sacrament. This contains certain rituals and
rules to be followed by the family members of the
dead person, so that the process of his rest, his
dwelling in the subtle planes and his subsequent
reincarnation are well taken care of.
A jiva, the incarnating soul, possesses three
bodies, the physical or Sthula, the subtle or
Sookshma and the causal or Karana. Death means
the separation of the physical body with the rest
of two bodies. After death the Jiva goes to the
Kama-Loka or the Desire-World in his subtle
body. Here the Jiva experiences the fruits of his
sinful thoughts. He considers, reflects and digests
such sinful thoughts and hence in the process
experiences the regrets and sorrows
corresponding to such sinful thoughts (and
deeds). Then form here the Jiva passes to Swarga
or Heaven with his Causal body or Karana Sarira.
Here he experiences happiness corresponding to
his good deeds. After this period in Swarga or
Heaven is over, he takes a new birth and the cycle
thus continues until he gets Moksha or
Liberation.
But in certain cases where the Jiva is too much
attached to this world, he tries to come back to
this physical world from Kama-Loka and more so
if it’s dead body still exists. Hence, the dead body
should be cremated or burned.
In spite of this, if the Jiva still has a strong desire
to experience this physical world it occupies the
Linga-Sarira also called Linga-Deha or Type-Body.
This Type-Body or Linga-Sarira is similar to its
former physical body in shape.
This is manufactured and powered by the force of
strong unfulfilled desires or hankerings. The
objects of earth can be enjoyed by this
Linga-Sarira just like we experience the dreams.
So until the power of desires is weakened,
dissipates and finally disappears, this Linga-Sarira
exists and then this too is weakened, dissipated
and finally is destroyed in course of time. Then
the Jiva proceeds to Kama-Loka in its subtle-body.
Here certain important things should be
remembered. The cremator is asked to carry iron
on his person in the form of knives, etc, for a
certain number of days, so that when the physical
dead body is cremated or burned and the Jiva
occupies the Linga-Sarira, he may be sad and
angry because of the burning of his body and
might try to harm the cremator. At such time the
iron wards off such efforts of Linga-Sarira. This
Linga-Sarira is also called Preta.
Hence, to further ward-off any harm from the
Preta, Asti-Sanchaya, the collection and immersion
of the ashes and bones into flowing water is
carried out, in general, by the cremator. Before
going away to immerse ashes and bones, a ritual
with mantras should be performed to stop the
Preta from following the cremator. This ritual will
stop or fix the Preta outside the town or within
some building. By this ritual of powerful mantras
the Preta is fixed to a certain place but for its
contentment and for removing of its
dissatisfaction various endeavours will have to be
made.
Such endeavours include Ghata-Sthapana or the
setting apart of a jar (usually filled with water)
whereby water and food are offered to it and
Deepa-Dana or the offering of light by lighting a
lamp. If such acts are performed and also the
Pindas etc are offered to the Preta, it gradually
forgets its connection with the gross body and is
satisfied.
This process of Pinda (balls of cooked rice usually
mixed with black sesame seeds) Dana (offering)
should be properly performed with the aid of a
pundit learned in relevant methods and mantras.
In all 51 Pindas will have to be offered at various
times. These Pindas attract the Jiva away from its
worldly attachments.
The first 6 Pindas are offered before cremation
itself. These 6 are intended to make the Jiva get
over his attachments for the objects of the
household. Next 10 more Pindas are offered, one
each for the 10 parts of the body. One Pinda is
offered in the burial ground itself before the
cremation. This Pinda should not be counted
because this is offered for the protection of the
cremator and not for the benefit of the Jiva.
One more Pinda has to be offered on the 11th day
along with Smarana-Vinasha (memory destroying)
Mantra. This destroys the memory of the Jiva and
makes the Preta forget its gross body. On this 11th
day itself a bull is either set-free or gifted in order
to secure the release the Preta from its unhappy
state.
The Lord of the Preta-World who dwells in the
Kama-Loka is pleased with this gist of bull(s). By
the virtue of this gift the Jiva casts-off his Linga-
Sarira quickly, thus obtaining the deliverance from
the condition of the Preta.
Likewise, Shayya-Dana or gifting of the Bed or Cot
is intended to win comfort for the Jiva in the
Kama-Loka. Due to the power of the Mantras, the
gross form of gifts gets converted to subtle forms
and reaches the Kama-Loka.
Then on the 12th day the ritual connected to
sixteen samskaras also called Sodasha samskaras
is performed for the Preta. This has reference to
four Ashramas of Brahmacharya, Gruhasta, etc
and the activities and works connected with these
Ashramas and this ritual is intended to make the
Preta abandon the desire for or attachment to
these Ashramas or activities and works connected
to these.
Likewise, one Sraddha each month is performed
too in order to enable the Linga-Sarira breakup
fast and makes the Jiva leave for its next journey.
Of these monthly Sraddhas, the major one is
offered on the one year Sraddha ceremony.
Not counting the one Pinda that is offered at the
burial ground, which was for the protection of the
cremator, in all 50 Pindas are to be offered to the
deceased.
1. Before cremation – 6 Pindas – to destroy the
Jivas attachment for the articles of the
household.
2. At Dashagatra ritual - 10 Pindas – one each
for 10 parts of the body.
3. At Ekadashaha – 1 Pinda – with Smarana-
Vinasha (memory destroying) Mantra.
4. At Shodashi Sraddha – 16 Pindas - to make the
Preta abandon the desire for or
attachment to these Ashramas or activities and
works connected to these
5. At monthly Sraddhas – 16 Pindas - total 16
Pindas are offered in 12 Months.
6. At Varshika or Annual Sraddha – one Pinda -
the final annual Sraddha.
Sraddha means the ritual offering ceremony for
the departed relative.
Feeding of Brahmanas and also others is
recommended at these Sraddha ceremonies, this
brings merit to the dead.
One more important point is Marana Ashoucha or
impurity connected to death of a family member.
This death-impurity should be observed by the
family members for 10 days or 12 days or 15 days
or 30 days as per individual family tradition. A
Brahmana well-versed in the ritualistic practices
of death will be able to guide in this regard.
Three more Sraddha are spoken of, they are,
Ekoddistha, Pravara and Sapindana.
Ekoddistha – this is performed once every year,
in the month and on the day of the death. By the
power of mantras and this ritual, the dead Jiva
derives comforts in Swarga or Heaven and Kama-
Loka.
Pravara – this is for emergence of Jiva from
Kama-Loka and for strengthening of his Karana or
Causal body. This ritual should be performed on
Parvas (auspicious days) i.e., at the junction of
seasons, special occasions, holy days. In this ritual
the prayer is addressed to Viswedeva, who hears
the prayers only at the time of Parvas. This speeds
up the experience of Jivas in other worlds and
quickens their rebirth.
Sapindana – this is known as Pitr-Melana, the
joining with the ancestors. Here, the Jiva is made
over or handed over to the hereditary rulers, the
spiritual Hierarchs of the family, the Rishis,
Brahmanas, etc. This is accomplished by the use of
mantras, asking them to protect and take care of
the Jiva when he enters into Kama-Loka and other
worlds.
(This article is completely based on the same topic
in the book ‘Pranavavada of Gragyayana’
translated by Sri Bhagawan das, Published by
Theosophical Society of India.)
-Concluded-