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The 16th Sacrament

The Death Ritual in Sanatana Dharma 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. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Garbhadhana Impregnation. Pumsavana Sanctification of the Embryo. Simantonnayana Parting of hair of mother to be. Jatakarma Sacrament of Birth. Namakarana Name Giving ceremony. Annaprasana first grains. Chudakarma Tonsure. Karna-vedha Piercing of the ears. Vidyarambha Primary education. Upanayanam Thread bearing ceremony. Keshanta First time head shaving. Samavratana Graduation ceremony Vivaha Marriage. Vanaprastha Retiring for a life of tapas & studies. Sanyas Renounciation Antyeshthi Final Rites after death

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.

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.

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. 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 its 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. 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 LingaSarira 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 SmaranaVinasha (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 KamaLoka.

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-

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