Guest guest Posted July 18, 2009 Report Share Posted July 18, 2009 HINDU RITUALS AND ROUTINES - WHY DO WE FOLLOW THOSE? Rituals Related to Death Hindus believe that humans are born again and again according to their karma, until they finally gain respite - moksha. By living a life of value without sin, it is possible to come closer to moksha, and perhaps be reborn in a higher form in the next life. Death is viewed as a natural aspect of life, and there are numerous epic tales, sacred scriptures, and vedic guidance that describe the reason for death's existence, the rituals that should be performed surrounding it, and the many possible destinations of the soul after departure from its earthly existence. While the ultimate goal is to transcend the need to return to life on earth, all Hindus believe they will be reborn into a future that is based primarily on their past thoughts and actions. The first mortal to meet his fate with Death was named Yama. This dubious honor makes him uniquely qualified to lead the way for others after death. The sacred scriptures of the Rig Veda, which call him King Yama, promise that all who have been good will receive "admission to Yama's paradise and the everlasting enjoyment of all the heavenly pleasures, include the restoration of a sick body, the maintaining of family relations and the highly desired apotheosis". Yama is aided by two killer guide dogs that are described as the "four-eyed keepers of the path, who watch over men." These "two dark messengers of Yama with flaring nostrils wander among men, thirsting for the breath of life". Yet, once they have secured their prey, they lead them back to their heavenly realm, where Yama directs them to their destiny. When death approaches, the sick person will be lifted out of their bed and laid on the floor with their head towards the north. Relatives gather around the dying person, dip a leaf of sweet basil in water from the Ganges or milk, an place this on the lips of the dying person while they sing holy songs and read holy texts. To enter death with all of ones senses alive is considered ideal, and many Hindus will refrain from taking medication when they feel that their time is up.If available, a special funeral priest is called. In a shelter built by the family, a fire ritual (homa) is performed to bless nine brass kumbhas (water pots) and one clay pot. Lacking the shelter, an appropriate fire is made in the home. The "chief mourner" leads the rites. He is the eldest son in the case of the father's death and the youngest son in the case of the mother's. In some traditions, the eldest son serves for both, or the wife, son-in-law or nearest male relative. After death,The chief mourner now performs arati, passing an oil lamp over the remains, then offering flowers. The male (or female, depending on the gender of the deceased) relatives carry the body to the back porch, remove the clothes and drape it with a white cloth. (If there is no porch, the body can be sponge bathed and prepared where it is.) Each applies sesame oil to the head, and the body is bathed with water from the nine kumbhas, dressed, placed in a coffin (or on a palanquin) and carried to the homa shelter.The dead person is washed at home, anointed with salve of sandalwood, kum kum powder and vibuthi, and clothed in white. The young children, holding small lighted sticks, encircle the body, singing hymns. The women then walk around the body and offer puffed rice into the mouth to nourish the deceased for the journey ahead. A widow will place her Mangalsutra (wedding pendant) around her husband's neck, signifying her enduring tie to him. The coffin is then closed. If unable to bring the body home, the family arranges to clean and dress it at the mortuary rather than leave these duties to strangers. The ritual homa fire can be made at home or kindled at the crematorium. The body is laid in a coffin and covered with flowers before it is driven to the crematorium. In north Indian tradition, three bowls of barley flour are now prepared. The first bowl is placed on the head of the deceased before being carried into the crematorium. The second is placed on the chest during the procession from the hearse. The third is placed on the stomach after arriving in the crematorium. In the crematorium, a small candle or oil lamp (diwali lamp) is lit, which the main mourner holds in his hand while carrying a container of water on his shoulder. He circles the dead person three times, and a hole is made in the container each time he goes around.The coffin is then moved to the cremation room (Shamshan ghat). Only men go to the cremation site, led by the chief mourner. Two pots are carried: the clay kumbha and another containing burning embers from the homa. The body is carried three times counterclockwise around the pyre, then placed upon it. All circumambulating, and some arati, in the rites is counterclockwise. If a coffin is used, the cover is now removed. The men offer puffed rice as the women did earlier, cover the body with wood and offer incense and ghee. With the clay pot on his left shoulder, the chief mourner circles the pyre while holding a fire brand behind his back. At each turn around the pyre, a relative knocks a hole in the pot with a knife, letting water out, signifying life's leaving its vessel. At the end of three turns, the chief mourner drops the pot. Then, without turning to face the body, he lights the pyre and leaves the cremation grounds. The others follow. At a gas-fueled crematorium, sacred wood and ghee are placed inside the coffin with the body. Where permitted, the body is carried around the chamber, and a small fire is lit in the coffin before it is consigned to the flames. The cremation switch then is engaged by the chief mourner. Returning home, all bathe and share in cleaning the house. A lamp and water pot are set where the body lay in state. The water is changed daily, and pictures remain turned to the wall. The shrine room is closed, with white cloth draping all icons.. During these days of ritual impurity, family and close relatives do not visit others homes, though neighbors and relatives bring daily meals to relieve the burdens during mourning. Neither do they attend festivals and temples, visit swamis, nor take part in marriage arrangements. About 12 hours after cremation, family men return to collect the remains. Water is sprinkled on the ash; the remains are collected on a large tray. At crematoriums the family can arrange to personally gather the remains: ashes and small pieces of white bone called "flowers." In crematoriums these are ground to dust, and arrangements must be made to preserve them. Ashes are carried or sent to India for deposition in the Ganges or placed them in an auspicious river or the ocean, along with garlands and flowers. The death ritual lasts 12 days. During this period, the mourners are ritually unclean. They do not go to the temple, and must cover all religious pictures and figures that they have in the house. Family members sleep on the floor, and eat only vegetarian food. Every morning for 11 days, the eldest son - as main mourner - receives tutelage in the ritual from the priest. Sometimes all the male members may shave their heads as a mark of respect.On the twelfth day, possessions of the eldest son are given to charity. Each month during the first year after the death, a pinda rice-ball and bowl of water are offered in memory of the dead person. A widow will erase her marriage mark (sindoor) and wear white clothes for the first year after her husband's death. Sons will hold a memorial service each year on the day of their father's death as long as they are alive. The death ritual does not end with the elimination of the body. There is still the safety of the soul to look after. To ensure the passage during its voyage to the Otherworld, an eleven-day ritual called shraddha is performed. It "consist(s) of daily offerings of rice balls, called pindas, which provide a symbolic, transitional body for the dead. During these days, the dead person makes the journey to the heavens, or the world of the ancestors, or the 'far shore.'" ?"On the twelfth day, the departed soul is said to reach its destination and be joined with its ancestors, a fact expressed symbolically by joining a small pinda to a much larger one" ?Without these rites, the soul may never find it way to Yama's realm. Those who have been "meritorious," but have not quite attained liberation through Self-knowledge, are sent to a heavenly realm to await their fate. "There the Gandharvas (demigods of fertility) sing to them and the bevies of celestial nymphs dance for them." Since there is no need for punishment, "they go forth immediately on very high divine carriages. And when they get down from those carriages, they are born in the families of kings and other noble people." There they "maintain and protect their good conduct" and live out their days before they are reborn enjoying "the very best of pleasures". The evil man becomes born as an animal, among the worms, insects, moths, beasts of prey, mosquitoes, and so forth. There he is born in elephants, trees, and so forth, and in cows and horses, and in other wombs that are evil and painful. When he finally becomes a human, he is a despicable hunchback or dwarf, or he is born in the womb of a woman of some tribe of Untouchables. When there is none of his evil left, and he is filled with merit, then he starts climbing up to higher castes, Shudra, Vaishya, Kshatriya, and so forth, sometimes eventually reaching the stage of Brahmin or king of men. With so many unpleasant possibilities, it is easy to understand why reincarnation is not the only goal of every Hindu. Those who lead a life of austerity, meditation and grace can look forward to the possibility of reaching Brahmaloka. This is the "highest among the heavenly planes" and the dwelling place of Brahma himself. "This is a place of intensely spiritual atmosphere, whose inhabitants live, free from disease, old age, and death, enjoying uninterrupted bliss in the companionship of the Deity." There is no need for them to return to earth because they have freed themselves "from all material desires." While they do experience a sense of individuality, they also experience a oneness with Brahma. This is the realm of immortality. There is one other way to achieve liberation from samsara. This is to die within the city of Banaras, on the Ganges. "Death, which elsewhere is feared, here is welcomed as a long-expected guest." A city of many names, it was known in ancient time as Kashi, the city of light, and the Mahabharata refers to it as Varanasi. The funeral pyres, which are located on the river, burn nonstop. "Death, which elsewhere is polluting, is here holy and auspicious." People travel from around the country and the planet to spend their last days in Banaras because, "Death, the most natural, unavoidable, and certain of human realities, is here the sure gate to moksha, the rarest, most precious, most difficult to achieve of ? spiritual goals". For those who are unable to die in Banaras, cremation on the banks of the Ganges or the spreading of the ashes in her waters is the next best thing. Referred to as the "River of Heaven" or the "goddess and mother," she is considered to be sacred from her source in the Himalayas, all the way to the sea in the Bay of Bengal. Her power to destroy sins is so great that, people say, "even a droplet of Ganges water carried one's way by the breeze will erase the sins of many lifetimes in an instant". Shraddha and tarpan Shraddha are the funeral rites and funeral offerings for the dead among the Hindus. On the first day after death a pinda or round ball (made from rice flour and milk) is offered with libations of water etc. on which the preta is supposed to feed, and which endows it with the basis of the requisite body. Next day another pinda is offered with water etc. which gives it perhaps, limbs such as arms and legs. Then it receives hands, feet etc. This goes on for twelve days and the offering of the pinda on the twelfth day gives the head. No sooner the preta obtains a complete body then it becomes a PITRI, when instead of being regarded as impure, it is held to be a deva or deity, and practically worshipped as such in the Shraddha ceremonies, the first of which takes place on the twelfth day after death. Shraddha is the name of the ceremonies performed by relatives to help the departed soul. The ceremony of Shraddha performed to help the soul at this stage is called PRETA_KRIYA. Hence a Shraddha is not a funeral ceremony but a Pitri-Yajna or worship of departed ancestors, which worship, however, is something different from a puja (ceremonial worship) to a god. It is performed by making offerings of round balls of rice, flour etc. with accompaniments of sacred grass (kusha grass), flowers, and sprinkling of water, and with repetitions of mantras and texts from the SamVeda, the whole ceremonial being conducted, not in a temple, but at any sacred spot such as the margin of a river. It takes many months for the departed soul to reach the abode of the Pitris or the souls of the ancestors. The word Pitris primarily means the immediate ancestors. Viz. Father, mother etc. This abode of the Pitris is known as Pitri-loka. Shraddha proper is performed for three generations of Pitris (the father, the grand-father and the great grand-father), or to all Pitris. Three cakes are offered to the father, grand-father and great grand-father. Gifts to deserving Brahmins (priests) for the benefit of the Pitris, in the proper time and place and with faith, are known as Shraddha. Shraddha gives satisfaction to the Pitris. Performance of Shraddha and Tarpan (libations of water) relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka. By the offering of the Shraddha, the son helps his father to dwell in joy with the Pitris. The rites that the son should perform for his father are known as Sapindi karana. Shraddha must be performed with faith, devotion and reverence. The son who does not perform Shraddha and Tarpan is an ungrateful son. The sacred scriptures declare: "He who does not perform Shraddha will lead a miserable life and suffer from poverty". The ceremonies performed during Pitr-Paksha have very special effects.. According to a legend, the offerings of libations of water-tarpan, arghya etc. to the departed reach the Pitris immediately, due to a boon from Lord Yama (the God of death). Historical details of the ritual of Shraddha The original concept of performing the ritual of Shraddha was concieved by Sage Atri, the son of Lord Brahma. Sage Atri narrated the ritual of Shraddha as laid down by Lord Brahma to Nimi from his lineage. This established ritual has continued even today. Manu was the first one to perform the ritual of Shraddha. Hence he is called the deity of Shraddha (2). After Lord Ram, Goddess Sita and Lakshman left for their stay in forest, Bharat met them in the forest and apprised them about the death of their father. The epic Ramayana has a mention that Lord Rama later performed the ritual of Shraddha for His deceased father at an appropriate time. Pindadaan (worship of Pinda) The process for Pindadaan is mentioned in the holy scripts of Yajurveda, Bramhane, Shrout and Gruhya sutra. The ritual of Pindadaan was put into practice during the period of Guhya sutra. The information regarding the time period when the worship of Pinda started is documented in the holy text Mahabharata (Shantiparva 12.3.345) – God Varaha, incarnation of Lord Vishnu, introduced Shraddha to the entire world. He created three Pindas from His molar tooth and placed it on a Darbha (dried grass twig) towards the southern direction. Lord Varaha advised 'Let the 3 Pindas be considered as a representation of the father, grandfather and great grandfather' and then He vanished after performing the ritualistic worship of the Pindas using sesame seeds in a scientific manner. Thus began the worship of Pinda for deceased ancestors as per the guidance of Lord Varaha. Objectives of performing Shraddha Providing momentum to the deceased ancestors present in the Pitru region so that they can progress to a higher sub-plane of existence, through the means of Shraddha. Satisfying wishes and desires of the souls of the deceased ancestors from ones' family who are trapped in the negative regions due to unfulfilled desires and providing momentum for their further progress. Importance and need of performing Shraddha Shrimadbhagwatgita 1.42 Meaning: Due to the nonperformance of rituals like pinda shraddha and offering water to deceased ancestors etc, the ancestors of such people (who do not perform Shraddha) have to reside in the Hell region. This results in stagnation and no progress of the descendants. Brahmavaivarta Puran says, 'Activities related to deceased ancestors are more important than those related to God'. Therefore every sacred ceremony begins with Nandi Shraddha. Brahma Puran says, 'One who performs the ritual of Shraddha diligently and in accordance with ones financial state, he satisfies everyone right from Lord Brahma to the insignificant blade of grass. No one in the family of the person performing Shraddha remains unhappy.' If soul of a deceased person wishes that 'someone should perform Shraddha for me' and if it does not get fulfilled from the expected descendant, then it becomes unhappy due to non-fulfillment of the desire. Such soul can transform into an evil spirit (a type of negative energy) and cause distress to its relatives for not performing the ritual of Shraddha. Types of Shraddha Matsya Puran mentions 'नितà¥à¤¯à¤‚ नैमितà¥à¤¤à¤¿à¤•à¤‚ कामà¥à¤¯à¤‚ तà¥à¤°à¤¿à¤µà¤¿à¤§ शà¥à¤°à¤¾à¤¦à¥à¤§ मà¥à¤–à¥à¤¯à¤¤à¥‡ ।', meaning, primarily there are three types of Shraddha - one performed daily, periodically and with purpose (Kamya). In addition to these, Yamasmruti defines Nandi Shraddha and Parvan Shraddha as additional main types. Daily Shraddha The ritual of Shraddha performed daily is known as Daily Shraddha. This Shraddha can be performed just by offering water or sesame seeds to deceased ancestors. Periodic Shraddha The shraddha performed for deceased ancestors with a single objective and other such types fall under periodic Shraddha. Purpose oriented (Kamya) Shraddha Shraddha performed for achieving a specific objective is termed as purpose oriented (Kamya) Shraddha. From the point of view of deriving fruitful result, if the Shraddha is performed on a specific day, date (as per Hindu calendar) and taking into consideration the position of stars (nakshatra), then the desired result is achieved. Nandi Shraddha The ritual of Shraddha performed during the start of any joyous ceremony and performance of any of the 16 religious rites, and recitation of specific mantras for success of the ceremony is called Nandi Shraddha. In this ritual Satyavasu (or kratudaksha) are the vishve deities and the father-grandfather-great grandfather, mother-grandmother (mother’s mother) - great grandmother (mother’s grandmother) and mother- grandmother (mother’s mother-in-law)-great grandmother (mother-in-law of mother’s mother-in-law) are invoked. Karmanga Shraddha: This Shraddha is performed during the religious ritual of Garbhadhan. Vruddhi Shraddha: Shraddha performed at the time of birth of a baby. The Pindapitruyagna (sacrificial fires related to deceased ancestors) mentioned in the Shrout lineage is to be performed by a Sagnik (one who performs the ritual of Agnihotra). Alternative to this is the Parvan Shraddha mentioned in the Gruhya sutras. Once the deceased ancestors get listed as Parvans, then this shraddha is performed for them. Ekparvan (single Parvan), dviparvan (double Parvan), triparvan (triple Parvan) are the three varieties of this shraddha. Mahalay Shraddha and Tirtha Shraddha are the types of Parvan Shraddha. Mahalay Shraddha (fortnightly): It is a Parvan Shraddha performed starting from the eleventh day of dark fortnight of Bhadrapad (Hindu calendar month) till the no moon night. Tirtha Shraddha: The ritual of shraddha performed at Holy places like Prayag or at the banks of a sacred river is termed as Tirtha Shraddha. While performing Tirtha Shraddha, all the Parvans of Mahalay are invoked. dil se, Bharath.Krishna Doha, Qatar Love Cricket? Check out live scores, photos, video highlights and more. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 18, 2009 Report Share Posted July 18, 2009 Dear Bharath, Thanks for the wonderful explanation. But, the practice is different in different region and the rituals are also different. According to Bhagavatham, our body came from pancha bhootham (aakash, vayu, agni, jal, prithvi) and it goes back to pancha bootham. The body is placed on the ground to be symbolic of the fact that it came from earth, then it is bathed in the form the body was born to give respect to water, the body is them given back to fire and from where it goes into vayu and finally back to aakash. Hari Om!!! Regards, Anand guruvayur , Feel The Experience <zumbrys wrote: > > > > HINDU RITUALS AND ROUTINES - > WHY DO WE FOLLOW THOSE? >  > Rituals Related to Death >  > Hindus believe that humans are born again and again according to their karma, until they finally gain respite - moksha. By living a life of value without sin, it is possible to come closer to moksha, and perhaps be reborn in a higher form in the next life. >  > Death is viewed as a natural aspect of life, and there are numerous epic tales, sacred scriptures, and vedic guidance that describe the reason for death's existence, the rituals that should be performed surrounding it, and the many possible destinations of the soul after departure from its earthly existence. While the ultimate goal is to transcend the need to return to life on earth, all Hindus believe they will be reborn into a future that is based primarily on their past thoughts and actions. >  > The first mortal to meet his fate with Death was named Yama. This dubious honor makes him uniquely qualified to lead the way for others after death. The sacred scriptures of the Rig Veda, which call him King Yama, promise that all who have been good will receive " admission to Yama's paradise and the everlasting enjoyment of all the heavenly pleasures, include the restoration of a sick body, the maintaining of family relations and the highly desired apotheosis " . Yama is aided by two killer guide dogs that are described as the " four-eyed keepers of the path, who watch over men. " These " two dark messengers of Yama with flaring nostrils wander among men, thirsting for the breath of life " . Yet, once they have secured their prey, they lead them back to their heavenly realm, where Yama directs them to their destiny. >  > When death approaches, the sick person will be lifted out of their bed and laid on the floor with their head towards the north. Relatives gather around the dying person, dip a leaf of sweet basil in water from the Ganges or milk, an place this on the lips of the dying person while they sing holy songs and read holy texts. To enter death with all of ones senses alive is considered ideal, and many Hindus will refrain from taking medication when they feel that their time is up.If available, a special funeral priest is called. In a shelter built by the family, a fire ritual (homa) is performed to bless nine brass kumbhas (water pots) and one clay pot. Lacking the shelter, an appropriate fire is made in the home. The " chief mourner " leads the rites. He is the eldest son in the case of the father's death and the youngest son in the case of the mother's. In some traditions, the eldest son serves for both, or the wife, son-in-law or nearest male relative. >  > After death,The chief mourner now performs arati, passing an oil lamp over the remains, then offering flowers. The male (or female, depending on the gender of the deceased) relatives carry the body to the back porch, remove the clothes and drape it with a white cloth. (If there is no porch, the body can be sponge bathed and prepared where it is.) Each applies sesame oil to the head, and the body is bathed with water from the nine kumbhas, dressed, placed in a coffin (or on a palanquin) and carried to the homa shelter.The dead person is washed at home, anointed with salve of sandalwood, kum kum powder and vibuthi, and clothed in white. The young children, holding small lighted sticks, encircle the body, singing hymns. The women then walk around the body and offer puffed rice into the mouth to nourish the deceased for the journey ahead. A widow will place her Mangalsutra (wedding pendant) around her husband's neck, signifying her enduring tie to him. The > coffin is then closed. If unable to bring the body home, the family arranges to clean and dress it at the mortuary rather than leave these duties to strangers. The ritual homa fire can be made at home or kindled at the crematorium. >  > The body is laid in a coffin and covered with flowers before it is driven to the crematorium. In north Indian tradition, three bowls of barley flour are now prepared. The first bowl is placed on the head of the deceased before being carried into the crematorium. The second is placed on the chest during the procession from the hearse. The third is placed on the stomach after arriving in the crematorium. In the crematorium, a small candle or oil lamp (diwali lamp) is lit, which the main mourner holds in his hand while carrying a container of water on his shoulder. He circles the dead person three times, and a hole is made in the container each time he goes around.The coffin is then moved to the cremation room (Shamshan ghat). Only men go to the cremation site, led by the chief mourner. Two pots are carried: the clay kumbha and another containing burning embers from the homa. The body is carried three times counterclockwise around the pyre, then placed upon > it. All circumambulating, and some arati, in the rites is counterclockwise.. If a coffin is used, the cover is now removed. The men offer puffed rice as the women did earlier, cover the body with wood and offer incense and ghee. With the clay pot on his left shoulder, the chief mourner circles the pyre while holding a fire brand behind his back. At each turn around the pyre, a relative knocks a hole in the pot with a knife, letting water out, signifying life's leaving its vessel. At the end of three turns, the chief mourner drops the pot. Then, without turning to face the body, he lights the pyre and leaves the cremation grounds. The others follow. At a gas-fueled crematorium, sacred wood and ghee are placed inside the coffin with the body. Where permitted, the body is carried around the chamber, and a small fire is lit in the coffin before it is consigned to the flames. The cremation switch then is engaged by the chief mourner. >  > Returning home, all bathe and share in cleaning the house. A lamp and water pot are set where the body lay in state. The water is changed daily, and pictures remain turned to the wall. The shrine room is closed, with white cloth draping all icons. During these days of ritual impurity, family and close relatives do not visit others homes, though neighbors and relatives bring daily meals to relieve the burdens during mourning. Neither do they attend festivals and temples, visit swamis, nor take part in marriage arrangements. >  > About 12 hours after cremation, family men return to collect the remains. Water is sprinkled on the ash; the remains are collected on a large tray. At crematoriums the family can arrange to personally gather the remains: ashes and small pieces of white bone called " flowers. " In crematoriums these are ground to dust, and arrangements must be made to preserve them. Ashes are carried or sent to India for deposition in the Ganges or placed them in an auspicious river or the ocean, along with garlands and flowers. >  > The death ritual lasts 12 days. During this period, the mourners are ritually unclean. They do not go to the temple, and must cover all religious pictures and figures that they have in the house. Family members sleep on the floor, and eat only vegetarian food. Every morning for 11 days, the eldest son - as main mourner - receives tutelage in the ritual from the priest. Sometimes all the male members may shave their heads as a mark of respect.On the twelfth day, possessions of the eldest son are given to charity. >  > Each month during the first year after the death, a pinda rice-ball and bowl of water are offered in memory of the dead person. A widow will erase her marriage mark (sindoor) and wear white clothes for the first year after her husband's death. Sons will hold a memorial service each year on the day of their father's death as long as they are alive. >  > The death ritual does not end with the elimination of the body. There is still the safety of the soul to look after. To ensure the passage during its voyage to the Otherworld, an eleven-day ritual called shraddha is performed.. It " consist(s) of daily offerings of rice balls, called pindas, which provide a symbolic, transitional body for the dead. During these days, the dead person makes the journey to the heavens, or the world of the ancestors, or the 'far shore.' " ? " On the twelfth day, the departed soul is said to reach its destination and be joined with its ancestors, a fact expressed symbolically by joining a small pinda to a much larger one " ?Without these rites, the soul may never find it way to Yama's realm. >  > Those who have been " meritorious, " but have not quite attained liberation through Self-knowledge, are sent to a heavenly realm to await their fate. " There the Gandharvas (demigods of fertility) sing to them and the bevies of celestial nymphs dance for them. " Since there is no need for punishment, " they go forth immediately on very high divine carriages. And when they get down from those carriages, they are born in the families of kings and other noble people. " There they " maintain and protect their good conduct " and live out their days before they are reborn enjoying " the very best of pleasures " . >  > The evil man becomes born as an animal, among the worms, insects, moths, beasts of prey, mosquitoes, and so forth. There he is born in elephants, trees, and so forth, and in cows and horses, and in other wombs that are evil and painful. When he finally becomes a human, he is a despicable hunchback or dwarf, or he is born in the womb of a woman of some tribe of Untouchables.. When there is none of his evil left, and he is filled with merit, then he starts climbing up to higher castes, Shudra, Vaishya, Kshatriya, and so forth, sometimes eventually reaching the stage of Brahmin or king of men. With so many unpleasant possibilities, it is easy to understand why reincarnation is not the only goal of every Hindu. >  > Those who lead a life of austerity, meditation and grace can look forward to the possibility of reaching Brahmaloka. This is the " highest among the heavenly planes " and the dwelling place of Brahma himself. " This is a place of intensely spiritual atmosphere, whose inhabitants live, free from disease, old age, and death, enjoying uninterrupted bliss in the companionship of the Deity. " There is no need for them to return to earth because they have freed themselves " from all material desires. " While they do experience a sense of individuality, they also experience a oneness with Brahma. This is the realm of immortality. >  > There is one other way to achieve liberation from samsara. This is to die within the city of Banaras, on the Ganges. " Death, which elsewhere is feared, here is welcomed as a long-expected guest. " A city of many names, it was known in ancient time as Kashi, the city of light, and the Mahabharata refers to it as Varanasi. The funeral pyres, which are located on the river, burn nonstop. " Death, which elsewhere is polluting, is here holy and auspicious. " People travel from around the country and the planet to spend their last days in Banaras because, " Death, the most natural, unavoidable, and certain of human realities, is here the sure gate to moksha, the rarest, most precious, most difficult to achieve of ? spiritual goals " . >  > For those who are unable to die in Banaras, cremation on the banks of the Ganges or the spreading of the ashes in her waters is the next best thing. Referred to as the " River of Heaven " or the " goddess and mother, " she is considered to be sacred from her source in the Himalayas, all the way to the sea in the Bay of Bengal. Her power to destroy sins is so great that, people say, " even a droplet of Ganges water carried one's way by the breeze will erase the sins of many lifetimes in an instant " . >  > Shraddha and tarpan >  > Shraddha are the funeral rites and funeral offerings for the dead among the Hindus. > On the first day after death a pinda or round ball (made from rice flour and milk) is offered with libations of water etc. on which the preta is supposed to feed, and which endows it with the basis of the requisite body. Next day another pinda is offered with water etc. which gives it perhaps, limbs such as arms and legs. Then it receives hands, feet etc. This goes on for twelve days and the offering of the pinda on the twelfth day gives the head.. No sooner the preta obtains a complete body then it becomes a PITRI, when instead of being regarded as impure, it is held to be a deva or deity, and practically worshipped as such in the Shraddha ceremonies, the first of which takes place on the twelfth day after death. >  > Shraddha is the name of the ceremonies performed by relatives to help the departed soul. The ceremony of Shraddha performed to help the soul at this stage is called PRETA_KRIYA. Hence a Shraddha is not a funeral ceremony but a Pitri-Yajna or worship of departed ancestors, which worship, however, is something different from a puja (ceremonial worship) to a god. It is performed by making offerings of round balls of rice, flour etc. with accompaniments of sacred grass (kusha grass), flowers, and sprinkling of water, and with repetitions of mantras and texts from the SamVeda, the whole ceremonial being conducted, not in a temple, but at any sacred spot such as the margin of a river. >  > It takes many months for the departed soul to reach the abode of the Pitris or the souls of the ancestors. The word Pitris primarily means the immediate ancestors. Viz. Father, mother etc. This abode of the Pitris is known as Pitri-loka. >  > Shraddha proper is performed for three generations of Pitris (the father, the grand-father and the great grand-father), or to all Pitris. Three cakes are offered to the father, grand-father and great grand-father. Gifts to deserving Brahmins (priests) for the benefit of the Pitris, in the proper time and place and with faith, are known as Shraddha. Shraddha gives satisfaction to the Pitris. Performance of Shraddha and Tarpan (libations of water) relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka. By the offering of the Shraddha, the son helps his father to dwell in joy with the Pitris. The rites that the son should perform for his father are known as Sapindi karana. >  > Shraddha must be performed with faith, devotion and reverence. The son who does not perform Shraddha and Tarpan is an ungrateful son. The sacred scriptures declare: " He who does not perform Shraddha will lead a miserable life and suffer from poverty " . The ceremonies performed during Pitr-Paksha have very special effects. According to a legend, the offerings of libations of water-tarpan, arghya etc. to the departed reach the Pitris immediately, due to a boon from Lord Yama (the God of death). >  > Historical details of the ritual of Shraddha >  > The original concept of performing the ritual of Shraddha was concieved by Sage Atri, the son of Lord Brahma. Sage Atri narrated the ritual of Shraddha as laid down by Lord Brahma to Nimi from his lineage. This established ritual has continued even today. > Manu was the first one to perform the ritual of Shraddha. Hence he is called the deity of Shraddha (2). > After Lord Ram, Goddess Sita and Lakshman left for their stay in forest, Bharat met them in the forest and apprised them about the death of their father. The epic Ramayana has a mention that Lord Rama later performed the ritual of Shraddha for His deceased father at an appropriate time. >  > Pindadaan (worship of Pinda) >  > The process for Pindadaan is mentioned in the holy scripts of Yajurveda, Bramhane, Shrout and Gruhya sutra. The ritual of Pindadaan was put into practice during the period of Guhya sutra. >  > The information regarding the time period when the worship of Pinda started is documented in the holy text Mahabharata (Shantiparva 12.3.345) †" God Varaha, incarnation of Lord Vishnu, introduced Shraddha to the entire world. He created three Pindas from His molar tooth and placed it on a Darbha (dried grass twig) towards the southern direction. Lord Varaha advised 'Let the 3 Pindas be considered as a representation of the father, grandfather and great grandfather' and then He vanished after performing the ritualistic worship of the Pindas using sesame seeds in a scientific manner. Thus began the worship of Pinda for deceased ancestors as per the guidance of Lord Varaha. >  > Objectives of performing Shraddha >  > Providing momentum to the deceased ancestors present in the Pitru region so that they can progress to a higher sub-plane of existence, through the means of Shraddha. >  > Satisfying wishes and desires of the souls of the deceased ancestors from ones' family who are trapped in the negative regions due to unfulfilled desires and providing momentum for their further progress. > Importance and need of performing Shraddha >  > Shrimadbhagwatgita 1.42 > Meaning: Due to the nonperformance of rituals like pinda shraddha and offering water to deceased ancestors etc, the ancestors of such people (who do not perform Shraddha) have to reside in the Hell region. This results in stagnation and no progress of the descendants. >  > Brahmavaivarta Puran says, 'Activities related to deceased ancestors are more important than those related to God'. Therefore every sacred ceremony begins with Nandi Shraddha. >  > Brahma Puran says, 'One who performs the ritual of Shraddha diligently and in accordance with ones financial state, he satisfies everyone right from Lord Brahma to the insignificant blade of grass. No one in the family of the person performing Shraddha remains unhappy.' >  > If soul of a deceased person wishes that 'someone should perform Shraddha for me' and if it does not get fulfilled from the expected descendant, then it becomes unhappy due to non-fulfillment of the desire. Such soul can transform into an evil spirit (a type of negative energy) and cause distress to its relatives for not performing the ritual of Shraddha. >  > Types of Shraddha >  > Matsya Puran mentions 'नितà¥à¤¯à¤‚ नैमितà¥à¤¤à¤¿à¤•à¤‚ कामà¥à¤¯à¤‚ तà¥à¤°à¤¿à¤µà¤¿à¤§ शà¥à¤°à¤¾à¤¦à¥à¤§ मà¥à¤–à¥à¤¯à¤¤à¥‡ ।', meaning, primarily there are three types of Shraddha - one performed daily, periodically and with purpose (Kamya). In addition to these, Yamasmruti defines Nandi Shraddha and Parvan Shraddha as additional main types. >  > Daily Shraddha > The ritual of Shraddha performed daily is known as Daily Shraddha. This Shraddha can be performed just by offering water or sesame seeds to deceased ancestors. >  > Periodic Shraddha > The shraddha performed for deceased ancestors with a single objective and other such types fall under periodic Shraddha. >  > Purpose oriented (Kamya) Shraddha > Shraddha performed for achieving a specific objective is termed as purpose oriented (Kamya) Shraddha. > From the point of view of deriving fruitful result, if the Shraddha is performed on a specific day, date (as per Hindu calendar) and taking into consideration the position of stars (nakshatra), then the desired result is achieved. >  > Nandi Shraddha > The ritual of Shraddha performed during the start of any joyous ceremony and performance of any of the 16 religious rites, and recitation of specific mantras for success of the ceremony is called Nandi Shraddha. In this ritual Satyavasu (or kratudaksha) are the vishve deities and the father-grandfather-great grandfather, mother-grandmother (mother’s mother) - great grandmother (mother’s grandmother) and mother- grandmother (mother’s mother-in-law)-great grandmother (mother-in-law of mother’s mother-in-law) are invoked. >  > Karmanga Shraddha: This Shraddha is performed during the religious ritual of Garbhadhan. >  > Vruddhi Shraddha: Shraddha performed at the time of birth of a baby. >  > The Pindapitruyagna (sacrificial fires related to deceased ancestors) mentioned in the Shrout lineage is to be performed by a Sagnik (one who performs the ritual of Agnihotra). Alternative to this is the Parvan Shraddha mentioned in the Gruhya sutras. Once the deceased ancestors get listed as Parvans, then this shraddha is performed for them. Ekparvan (single Parvan), dviparvan (double Parvan), triparvan (triple Parvan) are the three varieties of this shraddha. Mahalay Shraddha and Tirtha Shraddha are the types of Parvan Shraddha. >  > Mahalay Shraddha (fortnightly): It is a Parvan Shraddha performed starting from the eleventh day of dark fortnight of Bhadrapad (Hindu calendar month) till the no moon night. >  > Tirtha Shraddha: The ritual of shraddha performed at Holy places like Prayag or at the banks of a sacred river is termed as Tirtha Shraddha. While performing Tirtha Shraddha, all the Parvans of Mahalay are invoked. >  > dil se, > > > Bharath.Krishna > Doha, Qatar > > > recommends that you upgrade to the new and safer Internet Explorer 8. http://downloads./in/internetexplorer/ > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.