The Journey of Jeevathma -1

JOURNEY OF JEEVATHMA-1

-Santhipriya-

THE JOURNEY OF THE SOUL (JEEVATHMA) – 1
Know what is a Jeevathma, Physical body, Pithrus, Adithyas, Rudras and Vasus
1) The soul called subtle body or Jeevathma is invisible; it resides in a physical body and indestructible. The moment the subtle body leaves the physical body in which it resided, the physical body becomes a lifeless corpse. The philosophy of life is – the soul temporarily resides in a physical body for some period of time, may be years, months, days or even fractions of hours as destined to the specific soul and thereafter, when it deserts the physical body, it goes back to divine plane from where it travelled to the earth to enter in a physical body. In one of the divine planes called Yama Loga, it undergoes punishments commensurate to the Karmas carried by the body in which it lived before re-entering into another physical body to continue another journey.
2) As per agamic, puranic and several other Hindu texts ‘the soul is formless divine energy emanated from Supreme Brahman, through Lord Brahma to perform the destined act on earth. It enters either into a human body or into that of animals and birds.
3) Each one of the physical bodies (which we call the material body) in which the invisible soul resides carries fifteen divine energies some as the sun in the form of eye, fire in the form of mouth, and Lord Indra in the form of hand. The fifteen divine energies are broadly categorized under five sensory organs called Jnanendriyas, five organs of action known as karmendriyas and five vital breaths known as pranas . The physical body is the sixteenth divine aspect. That is the reason why, when the soul deserts the physical body, certain rituals called samskaras (in Sanskrit) are done to dedicate the lifeless corpse to the divine who sent it to the earth.
4) Like how in a yagya, a sacred Hindu ritual, various symbolic offerings like grains, ghee, herbs, sandal wood pieces and other sacred substances are put into the fire (Agni) to purify the environment and connect with the divine, in cremation which is also another form of yagya, the physical body imbibed with fifteen divine energies are put into the flame of fire to send them back to the divine. In scriptures, this highest sacred ritual of cremation is called ‘Antyeshti’ which literally means ‘last sacrifice’.
5) Thus, the act of cremation of a corpse is considered equivalent in all aspects to an agni homa. Only upon completion of the Pithru karmas, performed for twelve days after the physical body of the demised is cremated, the fifteen divine energies and aspect imbibed in the burnt corpse return to their respective places in the heavenly abode.
6) Various post -cremation rituals performed for the demised (dead) for 12 days are called Pithru Karmas. Following the 12-day rituals, the purification ceremony marking end of mourning on the 13th day is called Subasweekaram or Teheravin in which family and friends participate, offer prayers, partake community meals and charitable acts to help the departed soul rest in peace.
7) From then on, every year the death anniversary is performed to the demised (dead) during the Pithru Paksha (Sanskrit term for the same is Pitru Paksha) period in the name of Shardha ceremony.
8) Once the soul called subtle body deserts the physical body, it goes into the protective custody of Vasus, Ekadasa Rudras, Adithyas also known as Dwadasiyas, a special task force kept created by Lord Brahma to protect the souls which leaves physical body.
9) In Hinduism and Vedic traditions, Goddess Bhooma devi, Agni (fire), Vayu (wind/air), and Varuna (water) are fundamentally important for earthly life as they represent the essential elements that sustain and transform life on earth. In the same manner the eight Vasus, eleven Ekadasa Rudras and the Adithyas, also known as the Dwadasiyas, created by Brahma, are important for protecting the souls which deserts the physical body till 12th day rituals are completed.
10)  Millions of souls of the ancestors called Pithrus stay in the heavenly abode designated as Pithru loga, awaiting instructions from Brahma. The Pithrus have been kept divided into several lakhs of groups, each group consisting of seven generational Pithrus specific to each of a family. Once a new Pithru from the seven generations of the specific families enter into the heavenly abode as Pithrus, the Pithrus in the order of first, second, and third line have to exit Pithru Loga to turn into divine agents of Lord Brahma in the form of Vasus, Rudras and Adithyas before Lord Brahma send them to take next birth as humans or as animals or as insects, etc according to their karmic deeds. Thus, in Pithru loga, at any given point of time, only seven Pithrus in the specific lineage of a family stay. Those Pithrus, who turn into Vasus, Rudras protect the souls of the demised (dead) till they are handed over to the messengers of Lord Yama.
11)  Thus, the entry and exit of Pithrus in the Pithru Loga keep on rotating like a spinning wheel, ensuring that only seven Pithrus belonging to a specific lineage of a family stay in the heavenly abode at any given point of time. Therefore, the stay of Pithrus belonging to a specific lineage of a family in the heavenly world is not permanent.
12) It is stated that crores of Rudras exist in the divine abode and wander in the empty space upto earth, out of which 11 Ekadasa Rudras have been identified as the most powerful Rudras. Rudras in general have terrifying faces; they control the invisible evil souls which wander in the empty space in the form of evil spirits, demons and ghosts.
13) Although it is generally stated that the Rudras have no form and are worshipped only in the form of eleven shiva lingas, Ekadasa Rudras in some forms are seen sculpted in Kailasanathar temple in Kanchipuram in Tamilnadu.
14) Two different stories are found in the Puranas on the manifestation of the Rudras. As per the first story, they were created by Lord Shiva, while the second story states that they were created by Lord Brahma. Since the four Sanat Kumaras originally created by Lord Brahma entered into Gnana marga (path of wisdom) immediately upon their manifestation, Lord Brahma had to release another set of eleven Rudras to protect the souls along with Vasus and Adithyas. Therefore, the Rudras created by Lord Shiva were different from those Rudras created by Lord Brahma.
15)  Since humans were created by Lord Brahma, the souls in the universe remain under the custody of Lord Brahma. The souls include those unborn as well as those which deserts the physical body in which they lived. To ensure that the souls which exited from one’s physical body (at the end period of the life of that body) and travel towards Yama loga do not fall into the wrong hands of evil spirits, demons, and ghosts wandering in vast space, Lord Brahma has created a task force consisting of Rudras, Vasus and Adithyas to protect the souls travelling to Yama loga.
16) Who are Ashta Vasus? The Ashta Vasus are believed to be eight sons of Prajapati, the son of Manu. According to the Puranas, the divine Ashta Vasus are the guardian deities of Lord Indira. The word Vasus means space. They are embodied with Vasu specific natural qualities, but the details on them are not known .
17) Among the eight vasus, Vasu called Thara represents the earth, Analan represents fire, Apa represents water, Anilan represents air, Dhruvan represents the pole star, Soman represents the moon, Prabhasa represents the period of dawn before the sun rises, and Pratyusha represents light. It is believed that the souls of the demised (dead) travelling to Yama Loga get protected by these eight Vasus along with Rudras and Adithyas till the Pithru Karmas are completed.
18) Time-to-time Lord Brahma creates thousands of Pithrus as assistant Vasus to render assistance to the main Vasus in carrying out their duties. Among those who assist the Vasus are several lakhs of Pithrus from different lineages of a family, who were earlier in the Pithru Loga. Those Pithrus converted as assistant vasus were meant to identify the souls of the demised (dead).
19) Lord Surya is the leader of the celestials. Twelve Adithyas with specific qualities reside in his rays. Those Adithyas are also referred to as Dwadasiyas (Dvada + Adithyas). Only those twelve Adithyas release energies from Sun rays necessary for sustaining the life.
20) The souls which travel to Yama loga remain indestructible in that state until the Pithru karmas are completed due to the energies released by the Adithyas.
21)  Similar to how assistant Vasus from amongst the Pithrus have been created by Lord Brahma, assistant Adithyas have also been created from the Pithrus to not only assist the Adithyas but also to identify the families to which the soul belonged to.
22)  It is therefore clear that our ancestors, are initially turned into assistant Adithyas, assistant Rudras, and assistant Vasus, to identify their respective lineage of souls to ensure their safety until their Pithru karmas get completed.
23) The Rigveda, one of the important texts of Hinduism, states that ‘the soul ( as said in the initial para the soul is also called as Jeevathma) which leaves the physical body of demised (dead), after completing its journey to yama loga and undertaking punishments commensurate to the karmas carried by them, either reunites with the Supreme Soul, from whom it emanated (to the status of no rebirth) or goes to Pithru Loga as Pithrus’.
24)  Advaita opines that the soul (Jeevathma) and the Supreme Soul (perhaps referring to Paramatma) are not different; they are one and the same. It is due to the illusion of maya, Jeevathma or Supreme soul manifests itself in many ways.
25) Dvaitha states ‘the Supreme Soul (Paramatma) and the individual soul called Jeevathma are eternally distinct and separate entities- Paramatma as independent and Jeevathma as dependent. The Jeevathma is a reflection or image of Paramatma, possessing some of its qualities but never its entirety’. Therefore, what it means is that Paramathma and Jeevathma are integrated ones like how the soul and the physical body are integrated.
26) Each soul is governed by birth and death cycle. The soul is eternal, but its stay in a physical body has time line (period of its stay in a physical body before exiting it). They live in one’s body only for the period as predetermined by Brahman. At the end of the destined period, it deserts the body to enter into another, not before going through the ordeals destined to it which includes journey period to Yama Loga and stay in Yama Loga.
27)  ‘Just as one throws away the unusable clothes, similarly, the soul, quits the physical body to turn it into a corpse when the period allotted to the soul’s stay in that body expired. Bhagavath Geetha says ‘the soul cannot be destroyed by any weapon; it cannot be washed away with water or dried since the invisible soul has no form’
28)  Brihadaranyaka Upanishad says ‘the Jeevathma does not decay; it can never be captured by any description, nor by senses; nor by thoughts, but it is conscious, aware of the acts of the body; it is not separate, isolated but one with the body and senses.’
29) None of us should grieve when the independent soul quits one’s body; on the contrary, the Spiritual Masters advice that due Pithru Karma rituals needed for the onward journey of the soul has to be done emotionally in all fairness and dedication as prescribed by our ancestors.
30)  Even though the texts in Puranas and Shastras state that the souls residing in a physical body is free of attachments to the body; it is not the doer and is distinct from the actions of the body and mind, the soul is inextricably linked to the merits and sins accrued through the senses and thus carry karmas. That is why each of the soul which quit the physical body take separate births to destroy the karmas carried by them.
31)  Whoever takes birth in the universe, the inclusive physical body is bound by the law of destiny; hence, the acts of funeral and post funeral rituals are believed to help the departed souls gain peace and move forward naturally in the afterlife, according to religious beliefs.
32)  The after effects of Karmas, birth, death, sins, merits, deeds, and rituals are all parts of a drama enacted by the divine who created the universe. Most of the spiritual bodies/groups and organizations hold the view that the protagonist in the said drama is the Jeevathma.
33) Garuda Purana, the most accepted text in Hinduism mentions that the distance from Earth to Yama loga, the realm of the god of death is 86,000 yojanas (or approximately 1,100,000 kilometers). Therefore, spiritual pundits state that the soul departed from one’s body need one year to reach Yama loga.
34) As per Garuda Purana at the end of a year’s journey, the soul, accompanied by the Yama’s attendants called Yama Ganas , will be brought to Yama Loga and paraded before Lord Yama. Twelve Yama Ganas will place before him the accounts of the soul’s good and bad deeds, based on which Lord Yama will pronounce punishments to the soul which carry the feelings, mind, intellect, and ego of the demised (dead).
35)  One may ask ‘when it is claimed that the soul is formless and invisible, how could it be possible to parade the soul before Yama Dharmaraja? Does it not contradict the basic theory which mentions that the soul is formless?
36) Undoubtedly the soul that quit the physical body remain invisible to the human eyes, but once out from the physical body, they gain some kind of a subtle body called Pretha, carrying the mind, intellect, and ego of the demised (dead). With the newly attained subtle body, the soul is able to be identifiable by the divine agents such as Vasus, Adithyas, Rudras and the messengers of Lord Yama and Pithrus. The souls retain such subtle form, only recognizable by the divine agents in all stages from then on, till they turn into Pithru Gana.
37) There is a reason behind why the souls take the form of Pretha and carry the feelings, mind, intellect, and ego of the demised (dead). The mental suffering of a demised (dead) soul during its journey to Yama Loga can adversely affect the mental conditions of its living descendants.
38) The family members inherit misfortune in the form of heavy emotional and mental stress, health problems, financial difficulties, infertility, or a general lack of peace and prosperity if they fail to perform due rituals to the souls until they reach Pithru Loga. Hence to ensure the Karthas perform their sacred duties, such deterrent had been kept by the divine.

THE JOURNEY OF THE SOUL – 2
Exit routes of Jeevathma from the physical body
39) The soul (Atman) is believed to exit the physical body at the time of death through one of ten gates or orifices in the body leaving traces of moisture which may indicate the path of exit thus allowing the experienced to identify the path through which the soul exited.
40) According to the scriptures, the soul of the demised (dead) quits either through the two eyes, or through the mouth, or through the skull in top of the head (scalp), or through the anus, or through the urethra, or through the two ears, or through the two nostrils. This is the generally accepted theory.
41) The belief in the spiritual world is that soul enters into the fetus in mother’s womb through the fontanelle (called as cranium, skull or brain-pan) of the baby getting shaped there. The fontanelle is the soft spot on a newborn’s head where the skull bones have not yet fused. Therefore, the common belief is that it will be auspicious if the soul exited through the same path through which it entered which put an end the cycles of birth and rebirth. However, none dispute the theory that there exists ten gateways in the physical body through which the souls exit.
42) If the soul exited through the fontanelle of the demised, they will be considered liberated personalities; hence their bodies are not subjected to cremation and instead buried, subsequently converting the grave into a sacred place called tomb, or mausoleum or shrine and worshipped there. This however happens rarely and not followed by the families.
43) According to some of the texts in Hinduism, Sage Agasthya revealed to the sages like Pulippani and sage Bhoga, that besides the known ten gateways in the physical body through which the soul exits, there are thousands of gateways or orifices such as tiny holes under hairy legs all over the body including hands, feet, and the inter spaces between the nails and flesh.
44) When the destined period of time for the stay of the soul in a physical body arrive, the soul quit the physical body and cause cessation of all bodily movement. The Yama Ganas keeping an eye over the body which ceased function will retain the soul for three and a half hours and then hand it over to the Vasus and go away.
45) The reason for retaining the soul for three and half hours is explained in the next chapter.

THE JOURNEY OF THE SOUL – 3
Know reasons for recital of divine chants, singing bhajans near the dying person
46) Traditionally, family members keep chanting Vishnu Sahasranamam, Narayaneeyam etc near dying person or those who are about to breath last after the doctors cease attempts to save the life. Some also recite Rama Nama. Chanting mantras helps a dying person focus their consciousness on the divine. The sound vibrations of sacred chants provide a calming, peaceful atmosphere that reduces the fear and pain often associated with death to those in their last stage of life.
47) It is traditional practice for the elder son to keep the head of the dying person over his lap and chant Panchakshari, Rama Rama, and Shivaya Namah mantras in his right ear for a while. Of all the senses, at the time of death, the ears give out first; hence, this is done first.
48) Some say that Karna Mantra should be recited into the ear of those who is in their last breath. Karna Mantra, according to some pundits was recited into the ear of Karna by Lord Krishna when Karna breathed last. He probably said, ‘leave all Karmas; renounce the fruits of actions; renounce performance of your action’. These were Krishna Manthras.
49)  In some families, expert pundits are invited to recite mantras like Panchakshari, Rama Rama, Shivaya Namah near those in death bed. Though it is not wrong, the Spiritual Masters opine that the younger or elder son, entitled to perform the last rites , if recite them into the ears of those in terminal death or in their last breath, it will give more solace and mental comfort to those who are in their last breath.
50) Although this practice has been accepted traditionally, supported by scriptures, it is not possible to follow it in the modern days as most of the family members -parents and their sons- reside far away from each other. Therefore, the pundits suggest that it will be suffice if some on in the family place the head of the dying person over their hand, and chant universally accepted sacred simple mantras like Rama Rama and Shivaya Namah, fewer times.
51) It is a common practice in Hindu families to sing bhajans (devotional songs), sitting around the person on their deathbed. The waves of the devotional songs induce a state of peaceful atmosphere similar to the one begotten through meditation. The waves thus emanate from the bhajans gives peace to the brain’s emotional feelings of the dying person.
52) Spiritual practitioners, by their experience will be able to feel the subtle physiological changes, such as a weakening of the pulse as an indicator that the soul is preparing to exit the body. They then tell those assembled not to cry since the person on deathbed will be sent to peaceful eternal sleep in seconds; instead, he will advise everyone to keep chanting Rama Nama in chores so that the room will be filled with divinely waves to allow the soul exit the body in a calm atmosphere.
53)  Those not in the mood to sing bhajans can constantly keep chanting Vishnu Sahasranamam, Narayaneeyam, Sundara Kandam, chants like Rama Rama, Govindaya Namaha, Govindaya Namaha etc sitting around the one in his last breath. Alternately, the same may also be played through music systems in mild volume since the ancient scriptures have not commented on use of orthodox musical instruments for such purpose.
54) Why is such a practice done? The soul of the person in their last breath will then sleep in peace carrying the feeling that he fully enjoys the support of his family who will perform the karmas due to him to keep him in peace in Pithru Loga. The waves of the chants- Rama Rama and Shivaya Namah- mingle with the thought waves of the soul of the dying person to create an atmosphere of eternal peace, which is derived by meditation alone.
55) The waves of the chants, influences the five major vital life energies present in one’s body such as Prana, Apana, Udana, Vyana, to facilitate the soul’s calm exit from the body through the nostrils. In them, the Prana is stated to be Sun and Apana is the Moon.
56) The soul (atman) moves around the body, accompanied by the five vital energies, called Pranas which are the life force that activates the physical body; therefore, it is essential to recite the mantras in the rhythm prescribed during the time of the exit of the soul from one’s body.
57) The purpose of reciting divine chants is to first convert the surrounding environment into a divine state through the power of sacred vibrations which the chants and mantras release through the syllables which has specific vibrational frequencies when recited to keep away any kind of evil spirits.
58)  Normally, good and evil spirits of many natures, invisible to our eyes, hover in the vacuum space of the room where the person breathing lay; The evil spirits which are seen as malevolent forces will attempt to take into their custody, the soul which exit from the body of the deceased before taken into the custody of the Vasus.
59)  The malevolent forces of evil spirits believe that by keeping the soul under their custody, they can inherit the fruits of the Pithru karmas performed to those souls. However, the evil elements will not be able to counter the power of sacred vibrations which the chants and mantras release; hence they run away from there when mantras are chanted.
60) The Puranas and Shastras state that the sacred vibrations which the chants and mantras release fill the void of the room in which the corpse lay, and the soul, which exits the body, is immersed in those divine vibrations before commencing its journey to the afterlife.

THE JOURNEY OF THE SOUL – 4
Know timeline for cremation
61) The Hindu scriptures (Shastras) prescribe that the corpse of the dead should be cremated as soon as possible-ideally within 10 hours of death; however, few other Hindu scriptures emphasize avoiding cremation within the first three and half hours after death.
62) Why did the shastras insist on performing the cremation within ten hours after one’s death; the shastras say no evil spirit will be able to enter the airspace around the departed soul up to ten hours; however, the evil spirits will enter into the airspace after ten hours. Once they enter, they may attempt to enter into the body of the corpse to absorb the fruits of rituals performed before cremation. That will cause harm 63) The scientific reason too support the theory of ten hours time line given in the shastras for the cremation. When the body is kept for more than ten hours, the body’s own enzymes begin to break down the cells and tissues to cause decomposition of the body; soon harmful germs will appear followed by release of foul smell. In ancient period of time there were no iceboxes to keep the dead for several hours.
64) When the time line of ten hours is likely to be exceeded for cremation, then as stated in the shastras, the corpse will be given bath (Cleansing) with a sacred mixture called Panchakavyam which consists of five products derived from a cow. The components are, cow dung, Cow urine, Cow milk, Cow ghee and curd made out of Cow’s milk. Some families may resort to sprinkling Panchakavyam over the corpse instead of giving bathe with it.
65) The scientific finding support the theory of cleansing (bathe) the corpse with Panchakavyam before taking it for cremation. Scientific research shows that Panchakavyam is an antiseptic material and destroys the germs in the body of the corpse, if had formed.
66) Cows are revered as sacred and divine, as they are associated with the divine wish-fulfilling Cow Kamadhenu living in divine abode. The shastras and puranas state that countless deities reside within a Cow’s body.
67)  Lord Varuna reportedly resides in the urine of the Cow, Lord Agni in the dung, Lord Vayu in the curd made out of Cow milk, Lord Moon in Cow’s milk, and Lord Sun in the ghee prepared from Cow’s milk. Gayatri Mantra is recited while preparing Panchakavyam. When the corpse is given bathe with Panchakavyam, the deva ganas residing in those sacred materials will drive away the evil spirits if any attempting to come near the corpse. This is the reason why the scriptures insisted on giving a corpse, a purifying bath with Panchakavyam when significant delay takes place for cremation.
68) In certain cases, the son/sons or important relatives of the demised (dead) may not be immediately available for performing the funeral rites due to the `distance in which they lived and it may take more than even twenty hours-beyond ten hours time line given- for them to arrive. In such cases, the funeral will be deferred by family members to allow the son or the relatives to arrive. The body of the demised (corpse) will kept by embalming it with certain medicines or kept in the ice boxes available for such purpose to protect the corpse from getting infected with insects and flies, which otherwise could harm the body of the corpse and others present in the room.
69) Another example; a person breathed last at 6 am, but the body cannot be cremated within ten hours time line because important people were still traveling. Time ticks away, and the cremation could be done only after 5 pm, or in the next morning. One may ask, in both the scenarios narrated above, will not the evil spirits surround the soul and attack it after expiry of ten hours or cause harm?
70) Shastras have not abandoned such scenario. Anticipating such delays in rare cases, performing of certain rituals have been prescribed to address the evil effects of delayed cremation. If cremation is postponed beyond the time line of ten hours stipulated, atonement ceremonies are to be performed to prevent evils attacking the soul.
71) In the atonement rituals performed, certain specific deities capable of driving away the evil forces are invoked through the chants of mantras. Possessing extraordinary magical powers, those deities quickly appear responding to the power of the chants of the mantras, enter into the atmosphere surrounding the soul and drive away the evil spirits which try to harm the soul.
72)  However, if the same atonement ritual is performed before ten hours anticipating delays, then those deities who are capable of driving away the evil spirits will not appear. They will respond to the ritual performed only after ten hours. Such beliefs are based on spiritual beliefs and contents found in scriptures and Dharma shastra.
73) Even by any chance, the soul of the demised (dead) falls into the grip of the evil spirits due to the delay in the rituals performed, the specific deities invoked in the atonement ritual will be able to rescue the soul from those evil spirits and guard them till either the yama ganas or Vasus take over the soul under their custody.
74) What is the sanctity of the three and half period of time line suggested? After the demise of one, the soul deserted the body will not be immediately taken away by the Yama ganas. Although the Yama ganas descend on earth upon receiving the signal that a person is in his last breath, still they wait for a fleeting moment to take control of the soul which was about to exit the body.
75) They wait for the confirmation from Chitragupta, who takes fleeting moment to examine the record and signal that the life period for the stay of the soul in a body had ended. According to the spiritual belief, a fleeting moment on earth is equivalent to three and a half hours time period in divine Loga. Hence, certain shastras have stipulated that the cremation should not take place within three and a half hours.
76) Only at the end of three-and-a-half-hour period and after getting confirmation from Chitragupta, the Yama Ganas will take control of the soul, and hand it over to the Vasus, Ekadasa Rudras and Adithyas.
77)  Another reason supports three and a half hour time limit theory stipulated for cremation. Many sadhus, ascetics, siddhas, sages, and spiritual masters remain in the state of deep meditation inside mountains, caves, and unreachable river beds by keeping their breath suspended for extended periods of time through rigorous practice of yoga and breathing techniques, the state of which is called samadhi; in such time they allow the soul inside their body to freely float in the air, but under their control. In order to ensure that during such period of time the Yama Ganas by mistake do not take the floating soul into their custody and take it to Yama Loga, the three and a half hour time line has been set in the shastras.
78) There are documented instances of people who presumed dead, got back their life mid way while going to the crematorium. Similarly, there were cases where doctors were successful in bringing to life some one who breathed last by giving artificial respiration within a few seconds after they stopped breathing. This is one other reason for the theory of three and a half hours.
79) Before commencement of funeral rites, whether it is before ten-hour time line or after the time line, certain homa rituals are to be performed if a person had died under certain periods of time such as Dakshinayana, the Krishna Paksha, or at night. Those homas (fire rituals), are performed to ensure the departed soul attain peace and undertake a favorable journey. The pundits who perform the death rites will advice which atonement homa is to be performed. If a person however died in Uttarayana, Shukla Paksha, or during the day, no atonement homa is needed to be performed.
80) The donation of land is one of the rituals performed to mitigate the negative effects of dying during the constellations of Poorattathi and Uttarattathi (both are specific stars).
81) Similarly, if one died in the constellations of Punarbhusa, Visakha, and Poorattadi (all stars) one should perform Hiranya Dhana (offering gold).
82) Since gifts of such magnitude can not be offered these days by everyone, to compensate such donations, money is offered to the pundits who perform death rituals as symbolic offering.
83) If some one dies on Tuesday, Thursday and Friday, it is considered to be inauspicious as those days are under the influences of certain planets. Since they may cause malefic effects to the family, certain rituals are done or offerings made suitably. This is done in consultation with the respective household pundits.
84) If cremation is done after 6 hours of one’s death, then a homa called Paryushitha homa is done. However, if the body is cremated within 4 hours of death (after 3.30 hours, but within 4.00 hours), then Paryushitha homa need not be performed.
85) Paryushitha homa is a vedic fire ritual performed for atonement, expiation, and purification from sins, misdeeds, and negative effects of karma. Paryushitha means old. If the body of those dead is not cremated within six hours, the body is treated as old in spiritual sense.
86) The scriptures and shastras advise that the cremation should be started as soon as possible after death to ensure the soul’s attachment to the earthly body gets cut off, lest, it will cause suffering to the soul. Secondly just as we put only freshly prepared food into the Yagna Kund (Homa kund) as oblation, the corpse should not be kept for too long a period of time, but to be cremated within stipulated hours. Like ‘stale food is old food’, the corpse kept non cremated for a long period of time should not be offered to the fire which tantamount to offering old food to the fire god.

THE JOURNEY OF THE SOUL – 5
Who is entitled to perform last rites ?
87) The rites performed are of two types. They are called Subhakiri (auspicious) and the other is Aparakiri (Inauspicious). The rituals (final rites) performed on a person after his death are called Aparakiri.
88) In respect of the last rites, scriptures emphasize that only close relatives of the demised (dead) are entitled to perform the last rites.
89) In that order, only the eldest son of the deceased has the principal right to perform last rites to his parents and further rituals connected to it; however, this entitlement is not absolute and if the eldest son is dead or unavailable or unable to perform the last rites, then the next son can perform. If the second son is also not available, then the next son; the list continues thus.
90) In Hindu tradition if strict rule is followed, then, the eldest son has to perform the last rites to the demised (dead) father, while the youngest son is entitled to perform the last rites (burial) of the demised (dead) mother. It is said that this tradition existed because the father naturally has more affection for the eldest son and the mother to the youngest son. However, according to the customs followed in each family, on the advice of the family pundits either the eldest or the youngest son perform the last rites to demised (dead) mother; nevertheless, only eldest son is entitled to perform last rights of his father.
91) Sometimes it may so happen that sons to perform the funeral rites to the demised may not be available for some reason or the other (meaning they may have been either dead or no sons were born in that family or they can not reach easily). In such situations, according to the dharma shastra and scriptures, the following can perform last rites:
• the sons of the sons ( grandsons )
• adopted son
• sons of adopted son
• the grandson of the adopted son
• grandson from daughter who is heir in the family (entitled to the property)
• elder or younger brothers of the departed
• the sons of elder or younger brothers
• the son-in-law (daughter’s husband) of deceased
• sons of co wife or third wife if any
• when none were available, the brahmin servant if any in the house can also perform last rites
92) Still further if those entitled to perform last rites refused to perform the rituals due to family disputes, then the last rites to the head of the family (Father) can be performed by the close relatives of the family after taking few sticks of Kusha Grass (Darba Grass) from the hands of the wife of departed (this tantamount to get authorization to perform rites).
93) In the event sons and daughters to perform the last rites to their mother are unavailable for any reason, the husband has to perform the last rites to his wife.
94) The list of those entitled to perform the last rites to the departed souls differ regionally and by caste and community.
95) In families where no sons were available, then the husband of the eldest daughter (Son-in-law) can also perform the last rites provided his father was not alive.
96) However, in modern times as exists today, even the unmarried daughters have begun to perform the last rites to their departed parents in many families.
97) It is interesting to note that none of the ancient Hindu texts prohibited women from performing the last rites; in fact, the scriptures permit ladies perform the last rites to their parents. Even Dharma Shastra, a widely accepted Hindu text does not discriminate men and women in this respect. However, shastras prohibit married women performing last rites to their parents.
98) The restrictions on women performing the last rites and their role in funeral ceremonies are primarily socio-cultural constructs that developed over time.
99)  In the event there was none in the family who were willing to perform the last rites to the deceased, then the chief pundit of the family can perform those rites.
100) In such a situation, certain atonement rituals are to be performed by the available family members as prescribed in the shastras. However, such instances are only rarely seen.
101) As per Garuda Purana, a son leaving his parents against their will to be with a loved one and begot children too is not entitled to perform last rites to their parents since such an act of him had caused mental anguish to his parents. The shastras also emphasize the same principle.
102) If there is none in the family of the deceased to perform their last rites, and they were orphans, those souls, after suffering punishment in Yama Loga become one of the Yama ganas in Yama Loga after undergoing punishments commensurate to the karmas carried by them. Hence several charitable organizations arrange for the funeral rites of the orphans.

THE JOURNEY OF THE SOUL – 6
FIRST DAY : Rituals performed at home prior to cremation
103) The family pundits will advice the actual rituals to be performed for the deceased in one’s family as per their family traditions. The rituals and connected mantras chanted in them vary for each gothra and each caste; hence, only the rituals to be followed in general are explained in this article.
104) The Darbha or Kusha grass is considered sacred due to multiple mythologies and beliefs, one of which states that it originated in the sky. Lord Brahma resides at the base, Lord Vishnu in the middle, and Lord Shiva at the tip (top edge). It is believed that the darba grass drives away the evil spirits, purifies the environment and shields the soul of the deceased from getting negative energies; hence, upon one’s demise, the corpse is laid over the Darba grass in the hall where it is kept before taking it for cremation.
105) Since Lord Yama is seated in the southern direction, it is customary in hindu tradition to place the head of the corpse facing south during the period it remains at home before cremation. This is not merely a custom, but belief that the corpse which carried that soul prostrates before Lord Yama to offer its worship. Such act will ensure that the soul taken to Yama Loga by the Yama Ganas will be treated well on way.
106) In the act of next, oil lamp kept lit in the separate pooja room will be put off and door kept closed for the next 12 days of mourning period. This practice is part of a broader set of rituals observed.
107) In many homes, no separate puja room will be there and the deities will be kept nailed to the wall in some manner in some room. Usually, a lamp will be lit in front of those deities every day. They will also be put off.
108) Lighting an oil lamp before the deities is an act of worship and practiced in many homes regularly. It is done to invite the divine presence into the home to bestow blessings. Responding to the prayers, divines visit devotee’s home through the light of the lamp lit to bless the devotees. During the period of mourning which is considered ritually impure, typically for 12 days, divines avoid visiting those homes because, evil spirits will be roaming in the atmosphere where the corpse is kept.
109) During the mourning period, when divine mantras (not the mantras chanted by pundits in the ritual) are chanted by the inmates to invoke the deity, evil spirits will interfere with chant and make one to pronounce the mantras incorrectly as the chanter’s mind will be weak and unsteady. Therefore, incorrectly pronounced mantras can cause negative effects in the life of those chanting the mantras incorrectly. This is the main reason why for 12 days, the scriptures insist that divine worship should be paused at home where some one had died. Worship is considered an auspicious act, and it is inappropriate to perform it during the state of mourning.
110) Once some one demised and the corpse kept in the room, a small oil lamp will be kept burning for 24 hours a day, its wick flame facing south. The oil lamp, called Yama Deepa will be burning for 12 days continuously -Day and night- to guide the soul on its transition from the earthly realm.
111) Since the home where one had demised will be under the influence of Lord Yama for the first 12 days after one’s death, this ritual is traditionally followed not only to honor Lord Yama, the god of death and justice, but also to pay obeisance to him. It is believed to appease Yama, the god of death which allows the soul a peaceful journey to Yama loga without getting tormented or tortured by the Yama Ganas.
112) There is another spiritual reason for lighting a lamp for 12 days in the room where the corpse was kept. It will help the soul roam freely without stumbling upon anything in the dark. The soul which exited one’s body does not immediately go away from the home where it lived, but keep moving freely in the same house for the next 12 days to accept the rituals performed though in the custody and watchful eyes of the Vasus, Rudras and Adithyas.
113)  Entire clothes over the corpse will be first removed and the body fully wrapped with a white blanket. From the cloth wrapped over the corpse, a small portion is torn and kept for use in the next ten days ritual, one part of which is called Vasthrothagam. The real purpose or definition of Vasthrothagam is not known. It is stated to quench the thirst of the soul.
114) In some of the families (non-Brahmins) a piece of white cloth will be kept hanging over the body of the deceased (corpse). They believe that the soul which exited from the body will stay over that white cloth until the body is taken for cremation.
115) In spiritual belief, the black colour is Lord Yama specific colour; hence, the body of the corpse is covered with white cloth to remove the fear from the mind of the soul on Lord Yama.
116) However, if the deceased is a young female, then instead of white cloth, some coloured cloth is wrapped over the body of the corpse.
117)  If the deceased happened to be a virgin or married woman- still wearing the wedding badge (deceased called Sumangali and whose husband was alive) then the corpse will be draped with green saree, bangles put on her wrist and a garland of flowers put in her hair.
118) Other women wearing wedding badge present there will apply turmeric paste and red vermillion on the forehead of the corpse. The act of married women applying turmeric and vermilion on the forehead of a deceased married woman is a hindu funeral rite. These ritual honors the deceased and her status as a married woman, still wearing wedding badge and showcase that her husband was still alive.
119) If the deceased happened to be a widow, then white blanket will only be used to cover the corpse of hers, and ash will be applied over the forehead.
120) Generally, ash (called veeputhi) will be applied over the forehead of the corpse. Applying sacred ash to the forehead is a reminder that the physical body is temporary and will ultimately return to ash.
121) The thumbs of both hands and the big toes will be tied together with a small cloth. Both the nostrils will be plugged with cotton wool and closed. The eyes will also be closed. If those customs were not done as early as possible after the corpse is laid on the floor for rituals, It will become difficult to do them because the body becomes stiff (known as rigor mortis) and muscles become immovable.
122) Certain communities resort to community-specific death rites by tying the body parts in eight places with a two to three inches wide loin cloth. In the name of Kai Kattu and Kal Kattu (kattu meaning tying up tightly), thumbs of both the hands and toes of both legs are tied; betel leaves squeezed with a chisel nuts is put in to the mouth to fill it; in the name of Vaai Kattu the mouth is closed with a cloth; tying loose muscle together is called Nadi Kattu; in the name of Navel Kattu, a cloth is tied around the abdomen to prevent air from entering the stomach through the navel ; keeping only the face visible, tying a cloth over the hair and around the face is called Tala Kattu; tying the knee joints together so that the body lay in a straight is called Mutti Kattu and tightly putting a cloth around the genitals to hide and support them is called Kovana Kattu. Such knots are also put on the women who have died.
123) Though the shastras have not explained reasons for resorting to Kai Kattu and Kal Kattu, they have been explained in the broader teachings of Dharma Shastra.
124)  After the demise of one, while the soul exited from their body keep roaming around the house for 12 days where they lived, the souls which had exited from others body roaming in the open spaces, too will attempt to join with the souls roaming inside the houses of the deceased.
125) After a person died, his legs will naturally be left open by itself and start to stand apart from each other as all muscles in the body relax completely. Till the knots like Kal Kattu is put to keep them jointed, the legs stand apart leaving the anus at the back wide opened. Before they are all tied with different knots (Kattu) as explained in pre-paras, the external souls which roam in open space may try to intrude into the body through those openings which are potential entry points. In case they succeed, then the fruits of benefits arising out of the rituals performed to the departed soul will all go to the external souls.
126)  In such a condition when the body is taken to the crematorium, the external souls which had hidden inside the body of the corpse will come out of the anus before cremation and start roaming around in the graveyard. The sorcerers who will be waiting to capture such souls will, with their supernatural powers, take them into their possession and abuse their energy to gain power or to torment some one for monetary considerations. This is the principal reason why the toes of the corpse are tied tightly within few minutes after one demised.
127) The external soul will not be able to enter the body of the corpse through other gateways such as the ears or eyes or mouth. It can only enter either through the nostrils or through the anus. Hence, the passage of the nostril is closed by filling with cotton and the toes tightly tied together to ensure that the anus remains non penetrable.
128)  Once important relatives have gathered, the pundit will begin to perform pre-funeral-rites rituals. By the side of the head of the corpse, a small yagya kund will be created temporarily using bricks. A Kalash with water will also be placed by its side. The body of the corpse will be symbolically connected to the Kalash with a sacred cord called a Janeu or Yajnopavita, worn across the torso, before commencing the rituals. Once the Kumbh pooja to the Kalash had been completed, Agni homa will be performed.
129) The philosophy of performing the ritual near the head of a corpse is to not only pay respect to Lord Yama but also to symbolically show that the cremation has been performed where the corpse lay and the soul exited from it has been respectfully handed over to Lord Yama.
130) Once the initial ritual is completed, a small fire will be lit in the agni kund kept ready near head of the corpse. Then the body of the corpse will be washed with water by the family members of the demised which is called Abhisheka Pooja as the demised attained the divine status.
131)  Before the corpse is taken out for cremation, relatives and friends place wreath over the body to pay respects. Though this practice is not supported by any religious law it is done based on Dharma Shastra which gives the deceased divine status.
132) Whether the deceased was male or female, it is customary in the Hindu funeral rites for the daughters and daughter-in-laws of the demised to take head bath; wearing the same wet clothes (without changing clothes and combing hair after bathing) they bring water in a pitcher and pour it over the corpse. Either each one of the ladies will bring water in new pitcher or all of them will hold the same pitcher and pour water over the corpse.
133) Once the ladies complete their task, then the one performing the ritual will apply soapnut powder (Shikakai powder), oil, etc, over the head of the corpse followed by abhisheka with water mixed with rice flour. This practice varies from community to community. In some families’ turmeric mixed with water is used for abhisheka. Thereafter another abhisheka will be performed with mixture containing milk, yogurt, coconut water etc. Standing facing west, the Kartha will move backward pouring the abeshega water starting from foot to the head of the corpse. If the corpse had decayed, damaged (died in accidents or other ailments) or in a position impossible to perform abhisheka, then abhisheka water will only be sprinkled over the corpse. Generally, such abhishekas are not performed in the families of the brahmins, who use only sacred water of Ganges for bathing the body of the corpse.
134)  After pouring water all over the body of the corpse -from toe to head- they place the pitcher in an inverted position near the head, take out water drained from the pitcher and sprinkle it on the same pitcher as well as over the corpse. The water thus sprinkled is considered to be sacred water of river Ganges. Thereafter the pitcher will be moved to the northern side of the corpse. Some pundits compare this ritual with that of Ashvamedha Yagya.
135)  Thereafter it is customary for the Karthas (those who will be performing rituals) of the demised to prostrate before the corpse and go out of the room. The ladies will then dry the floor around the corpse by wiping out the water.
136) If the demised happened to be male, then male members will change the dress of the corpse after clearing out the water from the body of the corpse; however, if the demised happened to be female, then female members will perform the act.
137) New garments purified by sprinkling few drops of sacred water of ganges will then be wrapped around the corpse.
138) While clearing the water and other spills around the corpse, broom should not be used; instead, the water on the floor must be cleared by soaking a cloth and squeezing the water into a bucket as the water is considered sacred like ganges water.
139)  The ornaments from the body of the corpse will be removed; as a symbolic process of showing respect to the dead, everyone will prostrate facing south; the rituals will begin with pundits chanting mantras before removing the body from the room.
140) A portion of the cloth wrapped around the corpse –from the area which covered the foot – will be torn off and used by the one performing the rituals as the shoulder cloth (put over the shoulders of men) till the end of the 12 days ritual . The shoulder cloth thus used should not be changed in between with another cloth. On the 12th day, when the rice balls called Pinda is immersed in the river, the same cloth will also be immersed into the water along with Pinda.
141)  After performing abhisheka pooja to the corpse and corpse decorated with new clothes, the body will be brought out of the house and placed on the pre-prepared bier, the feet facing east and the head towards west; the women folks present there will put few grains of rice into the mouth of the corpse (It is called Vaikkarisi meaning rice for the mouth) before the corpse is carried for cremation.
142)  After the ritual of putting rice in mouth of the corpse is completed, the corpse will be covered with a blanket -leaving its face open- and tightly tied together with the bier, four people lift the bier and place it over their shoulders. While the sons of the deceased carrying fire pan lead the procession, the grandchildren of the deceased walk behind the corpse, carrying the torch of fire followed by relatives and friends. A fire pan is nothing but a small earthen pot containing sacred fire known as Agni which is meant for igniting fire for cremation. This ritual, is known as Antyesti (last sacrifice).

THE JOURNEY OF THE SOUL – 6 (a)
FIRST DAY: Rituals prior to cremation -Reasons
143) The philosophical meaning for the Kartha leading the procession carrying the fire pot is that he lights up the path for spiritual journey of the soul. It is only a symbolic representation to show the soul the path of travel from home to the crematorium/crematory. The soul then travels back with Vasus to participate in the rituals performed thereafter for twelve days before its departure to Yama Loga .
144)  The tradition of the male grand children of the deceased carrying the torch of fire is again a symbolic act to not only express their respects to the departed soul, but also to display in public that they are also entitled to perform the last rites to their grand parents. In the absence of the eldest son, the duty of performing the last rites pass on to other relatives in a specific sequence, which include a grandson.
145) In ancient days, even the grand children of all ages went up to the crematorium to participate in the final rites performed. The shastras insisted on their participation in the funeral rites so that they will also learn how the last rites are performed. However, of late, the younger grand children are not allowed to go to the crematorium as they get frightened by the acts of the rites carried out.
146) The custom that prevailed in ancient tradition was, four closest members in the family carried the corpse to the cremation ground in turns as the cremation grounds were not far away from their places of stay, but also the people were strong enough to carry the corpse.
147) However, if the crematoriums were located at far off distance, since the weight of the corpse would continue to increase as time trickle because of nature’s law, the torch bearers would traditionally carry the body on their shoulders for half the distance and then shift the body on to a wooden cart and drag them up to the crematorium.
148)  In present days of time, the corpse is taken to to the crematorium by vans. Such a practice has not been prohibited in the shastras, which also did not insist the corpse be only carried on the shoulders up to the crematorium.
149) Carrying the corpse on the shoulders by members of the relatives and friends is a symbolic act of showing community unity and to assure the families of the deceased that they will stand shoulder to shoulder with them in times of crisis.
150) On way, the corpse carried on the shoulder is placed on the ground for few minutes to offer half cooked rice to the corpse. The ritual is known as ‘preda bali’. The traditional belief was, such funeral rituals if unperformed can allow evil spirits to torment and torture the soul of the deceased.
151)  The philosophical reason for putting few grains of rice into the mouth of the corpse before taking it for cremation is to symbolically show that the soul will remain free of hunger; the relatives also have mental satisfaction that their act will satiate the hunger of the soul. Such practices are followed only as a tradition with no backing from the texts in agamic shastras.
152) Spiritually speaking, the rice plays an important role in any ritual, homa or puja or any other functions. Even in the poojas performed, the puja vessel or pitcher called Kalas are kept on heap of rice. No poojas or homa are performed without use of rice coloured with yellow turmeric. Throwing rice into the homa kund fire is an important part of any ritual.
153) No matter which part of the world Hindus reside, as a tradition, they put few grains of rice – but not lentils, wheat, or any other grain – in to the mouth of the corpse before it is carried away for cremation. The rice thus put in the mouth of the corpse burns along with the body when fire is lit on it. This is similar to the rice put in the homa kund fire in yagyas and poojas- the mouth of the corpse considered as yagya kund.
154) According to the scriptures, the rice put into the mouth of the corpse gets converted into some kind of food energies consumable by the souls of the departed which then pass it on to the seven generations of the family (Pithrus), thereby keeping them also remain free of hunger. This thus paves the way for the families of the deceased to receive blessings from their Pithrus.
155)  Generally, a pavilion with a floor cleaned with cow dung is made ready in the houses where the death ritual takes place; cleaning with cow dung reflecting hygiene. This facility is made to enable the relatives who attend the ritual comfortably seated. The front portion will be decorated with the garlands made of mango leaves and flowers. Such a tradition prevailed in ancient days is followed only in rural areas now, due to non availability of space inside the apartments to make such arrangements besides objections which may be received from other residents there.
156)  In the house of death, floral designs called rangoli will not be put unlike in normal days, when colorful and auspicious symbols by way of floral designs are laid in the front entrance of homes to welcome the divines who supposedly visit our home daily. Since auspicious events will temporarily remain suspended in the house of the deceased as the homes remain impure till the next twelve days of rituals, no divines will enter those homes until the soul of the deceased departed; hence; therefore, no floral designs are laid for the next twelve days, even after the body has been taken away for cremation.
157) During the period of mourning for twelve days- from the first day of death, no cooking will be done at home by lighting up any medium of cooking. The food for the family is daily received from the houses of the near relatives of those dead. Reasons for the same is given under ‘’12 days mourning period – Restrictions’’

………..continued Sr No 158