It is said in Sanatana Dharma that everything that

is born dies or has an end and everything that

dies takes a rebirth. This is an inescapable cycle.

Just as we go to sleep at night after indulging in

activity in the day time and in sleep we get

rejuvenated and energised in order to begin one

more day afresh, with full energy and

enthusiasm. Likewise is death, a process for

energising and coming back with new

enthusiasm to do the newer and better activities.

The sisteen samskaras are:-

1. Garbhadhana— Impregnation.

2. Pumsavana— Sanctification of the Embryo.

3. Simantonnayana — Parting of hair of mother to be.

4. Jatakarma — Sacrament of Birth.

5. Namakarana— Name Giving ceremony.

6. Annaprasana — first grains.

7. Chudakarma— Tonsure.

8. Karna-vedha— Piercing of the ears.

9. Vidyarambha — Primary education.

10. Upanayanam — Thread bearing ceremony.

11. Keshanta— First time head shaving.

12. Samavratana — Graduation ceremony

13. Vivaha — Marriage.

14. Vanaprastha— Retiring for a life of tapas & studies.

15. Sanyas — Renounciation

16. Antyeshthi — Final Rites after death

After the death is performed the final Sacrament,

the 16th Sacrament. 1-15 Sacraments include the

preparations which the parents make in order to

provide the good environment to the soul who

would be taking birth as their child.

So, conception is the first sacrament and the

after-death ritual is the final sacrament. These

sacraments, thus, begin before the birth of an

individual and go on even after his death. All

these sacraments are meant to remove various

hurdles in the progress of the individual and also

to speed up his evolution.

The 16th Sacrament

The Death Ritual in Sanatana Dharma

Here let us know about the final sacrament, the

16th sacrament. This contains certain rituals and

rules to be followed by the family members of the

dead person, so that the process of his rest, his

dwelling in the subtle planes and his subsequent

reincarnation are well taken care of.

A jiva, the incarnating soul, possesses three

bodies, the physical or Sthula, the subtle or

Sookshma and the causal or Karana. Death means

the separation of the physical body with the rest

of two bodies. After death the Jiva goes to the

Kama-Loka or the Desire-World in his subtle

body. Here the Jiva experiences the fruits of his

sinful thoughts. He considers, reflects and digests

such sinful thoughts and hence in the process

experiences the regrets and sorrows

corresponding to such sinful thoughts (and

deeds). Then form here the Jiva passes to Swarga

or Heaven with his Causal body or Karana Sarira.

Here he experiences happiness corresponding to

his good deeds. After this period in Swarga or

Heaven is over, he takes a new birth and the cycle

thus continues until he gets Moksha or

Liberation.

But in certain cases where the Jiva is too much

attached to this world, he tries to come back to

this physical world from Kama-Loka and more so

if it’s dead body still exists. Hence, the dead body

should be cremated or burned.

In spite of this, if the Jiva still has a strong desire

to experience this physical world it occupies the

Linga-Sarira also called Linga-Deha or Type-Body.

This Type-Body or Linga-Sarira is similar to its

former physical body in shape.

This is manufactured and powered by the force of

strong unfulfilled desires or hankerings. The

objects of earth can be enjoyed by this

Linga-Sarira just like we experience the dreams.

So until the power of desires is weakened,

dissipates and finally disappears, this Linga-Sarira

exists and then this too is weakened, dissipated

and finally is destroyed in course of time. Then

the Jiva proceeds to Kama-Loka in its subtle-body.

Here certain important things should be

remembered. The cremator is asked to carry iron

on his person in the form of knives, etc, for a

certain number of days, so that when the physical

dead body is cremated or burned and the Jiva

occupies the Linga-Sarira, he may be sad and

angry because of the burning of his body and

might try to harm the cremator. At such time the

iron wards off such efforts of Linga-Sarira. This

Linga-Sarira is also called Preta.

Hence, to further ward-off any harm from the

Preta, Asti-Sanchaya, the collection and immersion

of the ashes and bones into flowing water is

carried out, in general, by the cremator. Before

going away to immerse ashes and bones, a ritual

with mantras should be performed to stop the

Preta from following the cremator. This ritual will

stop or fix the Preta outside the town or within

some building. By this ritual of powerful mantras

the Preta is fixed to a certain place but for its

contentment and for removing of its

dissatisfaction various endeavours will have to be

made.

Such endeavours include Ghata-Sthapana or the

setting apart of a jar (usually filled with water)

whereby water and food are offered to it and

Deepa-Dana or the offering of light by lighting a

lamp. If such acts are performed and also the

Pindas etc are offered to the Preta, it gradually

forgets its connection with the gross body and is

satisfied.

This process of Pinda (balls of cooked rice usually

mixed with black sesame seeds) Dana (offering)

should be properly performed with the aid of a

pundit learned in relevant methods and mantras.

In all 51 Pindas will have to be offered at various

times. These Pindas attract the Jiva away from its

worldly attachments.

The first 6 Pindas are offered before cremation

itself. These 6 are intended to make the Jiva get

over his attachments for the objects of the

household. Next 10 more Pindas are offered, one

each for the 10 parts of the body. One Pinda is

offered in the burial ground itself before the

cremation. This Pinda should not be counted

because this is offered for the protection of the

cremator and not for the benefit of the Jiva.

One more Pinda has to be offered on the 11th day

along with Smarana-Vinasha (memory destroying)

Mantra. This destroys the memory of the Jiva and

makes the Preta forget its gross body. On this 11th

day itself a bull is either set-free or gifted in order

to secure the release the Preta from its unhappy

state.

The Lord of the Preta-World who dwells in the

Kama-Loka is pleased with this gist of bull(s). By

the virtue of this gift the Jiva casts-off his Linga-

Sarira quickly, thus obtaining the deliverance from

the condition of the Preta.

Likewise, Shayya-Dana or gifting of the Bed or Cot

is intended to win comfort for the Jiva in the

Kama-Loka. Due to the power of the Mantras, the

gross form of gifts gets converted to subtle forms

and reaches the Kama-Loka.

Then on the 12th day the ritual connected to

sixteen samskaras also called Sodasha samskaras

is performed for the Preta. This has reference to

four Ashramas of Brahmacharya, Gruhasta, etc

and the activities and works connected with these

Ashramas and this ritual is intended to make the

Preta abandon the desire for or attachment to

these Ashramas or activities and works connected

to these.

Likewise, one Sraddha each month is performed

too in order to enable the Linga-Sarira breakup

fast and makes the Jiva leave for its next journey.

Of these monthly Sraddhas, the major one is

offered on the one year Sraddha ceremony.

Not counting the one Pinda that is offered at the

burial ground, which was for the protection of the

cremator, in all 50 Pindas are to be offered to the

deceased.

1. Before cremation – 6 Pindas – to destroy the

Jivas attachment for the articles of the

household.

2. At Dashagatra ritual - 10 Pindas – one each

for 10 parts of the body.

3. At Ekadashaha – 1 Pinda – with Smarana-

Vinasha (memory destroying) Mantra.

4. At Shodashi Sraddha – 16 Pindas - to make the

Preta abandon the desire for or

attachment to these Ashramas or activities and

works connected to these

5. At monthly Sraddhas – 16 Pindas - total 16

Pindas are offered in 12 Months.

6. At Varshika or Annual Sraddha – one Pinda -

the final annual Sraddha.

Sraddha means the ritual offering ceremony for

the departed relative.

Feeding of Brahmanas and also others is

recommended at these Sraddha ceremonies, this

brings merit to the dead.

One more important point is Marana Ashoucha or

impurity connected to death of a family member.

This death-impurity should be observed by the

family members for 10 days or 12 days or 15 days

or 30 days as per individual family tradition. A

Brahmana well-versed in the ritualistic practices

of death will be able to guide in this regard.

Three more Sraddha are spoken of, they are,

Ekoddistha, Pravara and Sapindana.

Ekoddistha – this is performed once every year,

in the month and on the day of the death. By the

power of mantras and this ritual, the dead Jiva

derives comforts in Swarga or Heaven and Kama-

Loka.

Pravara – this is for emergence of Jiva from

Kama-Loka and for strengthening of his Karana or

Causal body. This ritual should be performed on

Parvas (auspicious days) i.e., at the junction of

seasons, special occasions, holy days. In this ritual

the prayer is addressed to Viswedeva, who hears

the prayers only at the time of Parvas. This speeds

up the experience of Jivas in other worlds and

quickens their rebirth.

Sapindana – this is known as Pitr-Melana, the

joining with the ancestors. Here, the Jiva is made

over or handed over to the hereditary rulers, the

spiritual Hierarchs of the family, the Rishis,

Brahmanas, etc. This is accomplished by the use of

mantras, asking them to protect and take care of

the Jiva when he enters into Kama-Loka and other

worlds.

(This article is completely based on the same topic

in the book ‘Pranavavada of Gragyayana’

translated by Sri Bhagawan das, Published by

Theosophical Society of India.)

-Concluded-