Funeral

Funeral rites are not only associated with the corpse but also with the soul. The soul that has departed the body is called a ghost. The five elements of the body that remain after the soul's departure are called a corpse. Though the concepts of corpse and ghost are distinct from each other, they are used to mean the dead body. The rituals (Urdhwadehik Karma) that begin with the funeral rites and last three days are performed with the corpse and ghost in mind, while the rituals that follow (Ekoddishta Karma) are performed solely with the ghost in mind. The solitary sojourn of the departed soul is the ghost state.

This sojourn lasts for at least a year. After that, the soul attains paternity and is absorbed into the ancestral trinity of Vasus, Rudra, and Aditya, the father, grandfather, great-grandfather, or The Matritrayi (Matritrayi) Vas Rudra Aditya form is present in the mother, father's mother, and father's grandmother. From the funeral to the annual Shraddha (anniversary Shraddha), and the annual Shraddha (anniversary Shraddha), there is immense variety. This proves that our religious scholars must have observed, refined, and applied the knowledge of the afterlife in minute detail.

The rituals performed with the intention of the dead person and the Anandha performed until the twelfth day are called Ekoddishta (Ekoddishta) because they are for the deceased person. After the Sapindakaran (sapindakaran), the deceased person is included in the three ancestors named Vas Rudra Aditya – father, grandfather, and great-grandfather. Shraddha performed with the intention of such a person is called Parvan Shraddha.

Finally, all rituals are included in the funeral, from the time of cremation of the body until the ghost is removed.  Of these, three rituals—cremation, mixing of ashes, and the immersion of the ashes—are related to the transcendental departure of the corpse, i.e., the five elements of the dead body. Similarly, all the rituals that follow are included in the solemn rites of the deceased's departing soul.

Should the funeral be performed against the deceased's wishes or not?

If a bedridden patient is not willing to receive medication, care, or surgery, but the family is not blamed for all this. Just as a sick person resists breastfeeding due to not understanding his own well-being, his mother still forces him to breastfeed.

The conclusion of both the above examples is that if something is done against a person's wishes for his undeniable benefit, the perpetrator is not blamed. Even if a person asks not to be cremated before his death, performing his funeral is not blameworthy.  Even if the funeral and post-mortem rites are against the wishes of the deceased, there is no fault in the scriptures. This does not cause any harm.

What are the funeral rituals regarding electric cremation?

At the time when the Dharma Sutras and various scriptures were composed, electricity had not been discovered. This is why the electric cremation process used today did not exist at that time. In fact, there is no scriptural evidence indicating the pros and cons of electric cremation. However, after the body dies, according to Hindu scriptures, it is necessary to perform the last rites. According to the scriptures, complete burning is essential. There is no difference of opinion on this matter. The only difference lies in the type of fire and fuel used. In some regions, only cowdung cakes are used for cremation, while in others, firewood is used.

When the body is completely ignited, it transforms into vibhuti (holy ash). This vibhuti contains the ashes of the body and the fuel. The more flammable the fuel, the less ash it naturally contains. This is also appropriate according to the scriptures. For this reason, the practice of cremating the body of a true man with the help of coconut and camphor is seen in some regions. The medium of electric burning is even more effective than camphor and coconut. Due to the absence of other fuel in electric burning and complete combustion, only the ashes of the body remain. Therefore, cremation of the dead body with electric burning is more suitable for the upper body.

 Even today, some Orthodox Christians cannot tolerate the idea of cremation by electric cremation, but in a few years, there will be no alternative to electric cremation. While cremation by electric cremation saves time, it also avoids significant financial expenditure. Furthermore, by cremating the dead body by electric cremation, the third Nikritya (religious ritual) can be performed on the same day as the Raksha Visarjan (religious immersion) and Asthi Visarjan (religious immersion). Therefore, there is no need to observe a separate purification day for Raksha Visarjan and Asthi Collection.

Before cremating the dead body by electric cremation, perform all the dharva-dehik rites on the body, then insert it into the electric cremation. On the ninth or tenth day after cremation by electric cremation, immerse the ashes after chanting mantras on the ashes. If mantras were chanted, immerse the ashes in a holy place or flowing water on the same day.

Why the lamp for the dead body?

 The Panati lamp, which was used for aarti (worshipping) when the body was lifted, is kept burning at the place of death for ten days. There are several beliefs behind this. The first belief is that the lamp helps guide the deceased's soul to the afterlife. Another belief is that after lifting the lamp on the tenth day, lines drawn on the flour indicate that the deceased has died.The soul is determined in which form of life it will be reborn. However, both beliefs are based on ignorance. The soul of a deceased person begins its journey to the afterlife after the tenth day.

The lines that appear below the lantern are drawn by the back of the lantern. They have no connection to the afterlife or rebirth. Beyond this, the deceased is immediately reborn. A deceased person cannot be reborn in any other form except human, a fact proven by the science of the afterlife.

A polite gesture for lighting a lamp is to ensure that a visitor sees the lamp and senses a tragedy within the home. On the tenth day, it is customary to place this lamp near a samadhi tree. If the lamp goes out while being taken there, it should not be considered a sin or a bad omen. There is no objection to relighting the lamp after taking it to a river or pond. If, for some reason, the lamp cannot be kept at home for ten days, keeping it for one or three days can also serve.  If the mother-in-law and father-in-law die at the son-in-law's home, the son-in-law and daughter are only impure for three days. Similarly, if the son-in-law dies at his in-laws' home, the mother-in-law and father-in-law are impure for three days. In such cases, immerse the lamp on the third day during the immersion of the ashes. If desired, it can be kept for ten days. The lamp is not impure or untouchable.

Why Deepdaan?

If the death occurs naturally after a long illness or due to old age, and the deceased is conscious or semi-conscious, Deepdaan is considered extremely important in some regions. In this ritual, the relatives of the dying person place a burning lamp made of flour in their hands and ask them to look at it. For those whose Deepdaan is not performed, their children must visit specific pilgrimage sites to perform the last rites for the deceased. Such places include Pehwa near Kurukshetra in North India and Gaya in Bihar.

 According to one belief, the sun symbolizes the soul, and a lamp with a flame represents the sun. The dying person prays to the flame, "O soul! I am now traveling a path where even millions of suns flicker like moths. Where all light becomes meaningless, please pave my way and show me the right path." Donating a lamp is believed to help ease death.

A spiritual form is attained. Through this act, the deceased and their relatives also prepare themselves for separation.

How to perform the last rites of a body donor?

No religious text describes the current ritual of body donation. Some Himalayan pilgrimage sites offer body donation, but there, the body must be donated by climbing a tree and jumping into a river. The body then floats away. The concept of preserving and studying a dead body was not prevalent at that time. Medical colleges require bodies nowadays. Therefore, generous individuals donate their bodies to a medical college after death.

In such circumstances, legal procedures must be completed. A personal affidavit, along with written consent from family members, is required. It is universally accepted that eye donation after death restores sight to the blind.  Now, the question arises as to whether or not to perform a funeral after such a body donation. The answer is that post-mortem rituals, such as cremation and bone collection, can be avoided. However, rituals associated with love cannot be avoided; rather, it is advisable to perform them more efficiently and thoroughly.

Funerals are essential for those who have donated their body. This is because looking at their body can evoke feelings of affection. A funeral reduces this affection, making the future journey easier. Therefore, under no circumstances should a funeral be postponed after body donation. There is no obstacle in transporting the body of a donor to the crematorium on a bier. It is mandatory to register the deceased's information there. Additionally, it is necessary to show a copy of the affidavit and medical certificate made before the body donation.

 If the person donating his body has written a document regarding his funeral, have a doctor remove a small portion of his body and cremate it. Then, place the body in a hearse and hand it over to the designated college. Later, if bones from that small portion of the cremated body are available, perform the assimilation and preservation of the ashes. If the small portion cannot be removed, preserve the "asham" used to open the bier and perform the last rites on it.

What is the classical method of cremation?

The ritual of cremation is presented in the Hindu scripture "Dharma Sindhu." Due to a lack of adequate knowledge of the classical form of cremation, different methods are prevalent in different regions. Generally, as the final moments approach, the person is laid on a woolen cloth or soft bed. If the person is on a bed, lay the person on the floor. Upon death, first remove the body's clothing. Leave only the undergarments. Place the hands on the chest with a turban. If there is a visible skin disease, cover the body with a cotton cloth. Put cotton in the nose and ears. If the eyes are open, close them. Order the cremation materials later.

If the body is to be taken to the crematorium in a hearse, bring the bier materials. The bier should consist of two long bamboos and seven smaller pieces approximately 1/2 foot wide. One bamboo represents the soul, and the other represents the physical body.  The seven pieces represent the seven chakras within the body, including the Muladhara (root chakra). The distance between the two bamboos should be three degrees. Each of the seven pieces should be one palm's length apart. The bier should be placed in the north-south direction. Some bamboo pieces should also be facing downwards.

When tying the bier, use strong twine for the bamboo. The twine should be unbroken. Spread soft grass on the bier and pour warming liquid. Attach the clothes to be placed on the body to the bamboo. Apply ashes and gulal (coloured powder) to the body and offer a garland. If it is the body of a married woman, adorn her with auspicious ornaments such as turmeric, kumkum, and a flower garland. Leave the mangalsutra of the deceased married woman and the sacred thread of the deceased man on the body. Place a clay pot on a plate, fill it with a cotton wick and oil, light it, and then perform the Shavarti. Then, place a small ball of flour in a corner of the house and place a lamp on it. This lamp should remain lit until the tenth day.  If the deceased is a man, place two strands of his wife's mangalsutra in his mouth. Also, place a basil leaf in his mouth. Apply some butter on his forehead.

After this, lay the deceased on the bier with his feet facing south. Tie the body securely with a string at the feet. Place the remaining string near the head of the body. Make a triangle of three bamboo sticks, tie it securely with the string. Place a small pot on it, and light a fire in it. The eldest son of the deceased should carry this pot in his hand and walk ahead of the bier—this is a polite gesture. However, if someone else holds the fire pot, there is no harm. However, the rest of the funeral rituals should be performed by the eldest son.

First, lift the fire pot and then the bier. During the cremation, take a large pot, gum guggulu (scented fruit), a dry coconut, a generous amount of camphor, sandalwood, flowers, and incense sticks. During the cremation, the head of the deceased should be at the back and the feet at the front. In some regions, the face of the deceased is covered, while in others, it is kept uncovered. Covering the face of the deceased is in accordance with the scriptures. Chant the name of Ram loudly while lifting the bier. Recite the funeral hymns for the peace of the departed soul. When placing the body on the pyre, the body should be covered with minimal clothing.

Why the Kapalakriya (Crown Skull)?

After the cremation, when the deceased's skull has matured, it is customary to break it with a long stick. This is performed by the eldest son of the deceased performing the cremation. This is called the Kapalakriya (Crown Skull).

The general public considers this ritual to be cruel and harsh. However, its secret lies in the mantra that is chanted before performing this special ritual.  The meaning of that mantra is: O revered ancestors! If you had lived a life of celibacy and had not dissipated your radiance to give birth to me, you would have attained liberation by piercing the Brahmarandhra as a result of celibacy. Now, I pledge to make up for this deficiency by performing the ardhva-dehik karma prescribed by the scriptures.

What to do after participating in the cremation?

The cremation is a highly emotional event. Different reactions are heard in different societies regarding the cremation. Ignorant beliefs about not shouldering a dead body are prevalent. Many misconceptions, such as not shouldering a dead body when the father is alive, not shouldering a dead body when the wife is pregnant, not shouldering a dead body when the wife is menstruating, and not shouldering a dead body when the wife is engaged, are prevalent in society. However, these beliefs are unfounded. Assisting in the cremation of a deceased person is a form of selfless Karma Yoga. The scriptures state that participating in the funeral procession three times bestows the merit of a pilgrimage to Kashi. 

After returning home from participating in the Svanayana, one should bathe in the clothes one was wearing. It is also essential to wash all clothing thoroughly and change the sacred thread. Those participating in the Svanayana during the day remain symbolically impure for half a day, which ends after the evening star sighting. If the Svanayana takes place during the day, participants should perform religious rituals such as the Saptah Parayan and Purascharana after bathing in the evening.

When do relatives become impure after a person's death?

When a person dies, the impurity of touching begins when the deceased is taken to the crematorium. This is called "Karmang Ashaucha." If a death occurs during the day, the impurity ends when the stars are visible at night. Nowadays, the impurity ends after returning home from the crematorium and taking a bath. Even so, one should not begin the Purascharana, perform the Devkarma, or perform the Naimittik Mahapuja until the stars are visible that night.

The second type of impurity following death is Mritaashaucha, or Sutak. This Sutak begins as soon as the pyre is lit in the crematorium. Even when relatives receive news of some individuals' deaths, they do not feel the impurity of Mritaashaucha. If a Devkarma has begun and is about to conclude, it must be completed.  When a person enters the cremation ground, they will experience intangible impurity, and the ritual of purification begins as soon as the pyre is set on fire.

This provision is provided in the scriptures because the time of death is not announced by word of mouth. If a major auspicious event is underway at home and an accident occurs within the family, there is no need to be in a dilemma. Quietly lay the deceased on a mat and take a bath. If the deceased is elderly, there is no major difficulty in performing the rituals. However, if the death is sudden and unexpected, there is widespread chaos.

How to perform the Urdhva-Dehik ritual?

If a priest is not available for the mantra ritual, perform the mantra-less fire ritual, i.e., Bhadagni. In such a case, use the materials brought for the Urdhva-Dehik ritual without chanting any mantras. The person performing the Urdhva-Dehik ritual should wear a dhoti, a clean cloth, and a pot filled with water. The person performing the Urdhva-Dehik ritual should wear a dhoti, a dhoti, and then, carrying a pot filled with water, should circumambulate the pyre three times in reverse.  After each circumambulation, pierce the pot with an "ashm" (stone used to break threads). In this way, pierce three holes one after the other, doing three circumambulations. Then, standing near the head of the corpse placed on the pyre, release the pot from the shoulders and break it.

At the time of Raksha Visarjan, the bones of the deceased's important organs, such as the hands, feet, and head, should be preserved after mixing the bones. These bones should be placed in a small pot, its mouth covered with a new white cloth, and then placed in the house Funeral