8,237
edits
Changes
Jump to navigation
Jump to search
Line 10:
Line 10: − + Line 19:
Line 19: + + + + + + + + − + + + +
adding content
== Atman Never Dies ==
== Atman Never Dies ==
While the physical body is perishable, death did not cause the entire annihilation of man. [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] extols that the process of death involves the separation of the [[Atman (आत्मन्)|Atman]] from the body. Many experience a separation of the Atman from the body, as in dreams. The distinction between such a separation and that of death was that the latter was final, a point of no return. Thus, though deceased, disembodied, the Atman continues to be living according to the principles of Sanatana Dharma.<ref name=":12" /> Recent researchers mention the records of the "near death experiences", at times of severe sickness when the person "experiences" separation of the Atma from the body. While such records cannot be physically verified nor can the experiences can be observed directly by [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pratyaksha pramana]], most patients describe the experience as 'leaving the body' and 'close to death' and subsequently they 'return to the body'.
Death has been generally looked upon with feelings of awe and terror, as loss of companion at a personal level, loss of a part of the family at the societal level. Though there were those who were philosophically inclined and looked at it as a blessing, a release from the limitations of the body. The mystery surrounding death and the thoughts as to where the Jiva goes after death along with the pain of the survivors are the characteristic points about death.<ref>Kane, P. V. (1953) ''History of Dharmasastra, Volume 4 (Pataka, Prayaschitta, Karmavipaka, Antyesti, Asauca, Shuddhi, Sraddha and Tirthayatra).'' Poona: Bhandarkar Oriental Research Institute. (Pages 179 -)</ref> While the physical body is perishable, death did not cause the entire annihilation of man. [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] extols that the process of death involves the separation of the [[Atman (आत्मन्)|Atman]] from the body. Many experience a separation of the Atman from the body, as in dreams. The distinction between such a separation and that of death was that the latter was final, a point of no return. Thus, though deceased, disembodied, the Atman continues to be living according to the principles of Sanatana Dharma.<ref name=":12" /> Recent researchers mention the records of the "near death experiences", at times of severe sickness when the person "experiences" separation of the Atma from the body. While such records cannot be physically verified nor can the experiences can be observed directly by [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pratyaksha pramana]], most patients describe the experience as 'leaving the body' and 'close to death' and subsequently they 'return to the body'.
According to [[Rigveda (ऋग्वेदः)|Rigveda]] the dead person’s Atman which is imperishable will go and join the Pitrloka (पित्रृलोकः). He will reach the specified lokas either through the [[Devayana Marga and Pitruyana Marga (देवयानमार्गः पितृयानमार्गः च।)|Devayana or Pitryana margas]] according to his Karma. The entry of the Jiva into [[Naraka (नरकम्)]] lokam is not mentioned in Rigveda. [[Karma (कर्म)]] and [[Kala (कालः)]] play an important role in deciding the course of Jivatma to particular lokas.
According to [[Rigveda (ऋग्वेदः)|Rigveda]] the dead person’s Atman which is imperishable will go and join the Pitrloka (पित्रृलोकः). He will reach the specified lokas either through the [[Devayana Marga and Pitruyana Marga (देवयानमार्गः पितृयानमार्गः च।)|Devayana or Pitryana margas]] according to his Karma. The entry of the Jiva into [[Naraka (नरकम्)]] lokam is not mentioned in Rigveda. [[Karma (कर्म)]] and [[Kala (कालः)]] play an important role in deciding the course of Jivatma to particular lokas.
गृह्णातीह यथा वस्त्रं त्यक्त्वा पूर्वधृतं नरः । गृह्णात्येवं नवं देही देहं कर्मनिबन्धनम् । । २०.५० । । (Vish. Smrt. 20.47 and 50)<ref name=":1" /></blockquote>As one renounces an old cloth before he wears a new cloth so also an embodied person puts on a new body according to his karma (deeds).<ref name=":0" />
गृह्णातीह यथा वस्त्रं त्यक्त्वा पूर्वधृतं नरः । गृह्णात्येवं नवं देही देहं कर्मनिबन्धनम् । । २०.५० । । (Vish. Smrt. 20.47 and 50)<ref name=":1" /></blockquote>As one renounces an old cloth before he wears a new cloth so also an embodied person puts on a new body according to his karma (deeds).<ref name=":0" />
Bhagavadgita gives the qualities of the Atma as one that cannot be cut by weapons, nor burnt by the fire, nor gets moist by water, and so does the wind not dry it. It is the [[Upadhi (उपाधिः)|Upadhi]] or body that carries the Jivatma that undergoes the Antyeshti samskara.
== Different kinds of Disposal of the Body ==
The earliest literary mention of the funeral ceremonies is found in the Rigveda and the Atharvaveda. The mode of the disposal of the dead depends on the religious belief of the people concerned and their general culture. The society presented in the Vedic texts is sufficiently advanced, so the primitive forms of disposal are not to be found in them. Cannibalism or eating away of the dead by the survivors cannot be traced in the Vedas. The sub-aerial deposit or leaving the body on the ground was probably the earliest method of removing the corpse, as it was the simplest mode of disposal.<ref name=":12" />
Pitrs and Pitrloka
== Antyeshti Samskara ==
== Antyeshti Samskara ==
The Saṃskāra to be performed at the end (of life), i.e. at the time of death of a person. The earlier fifteen Saṃskāras are performed while a person is alive. The last one, viz. Antyeṣṭi is performed after death of a person in order to get him a comfortable position. Antyeṣṭi is performed by sons.
The Saṃskāra to be performed at the end (of life), i.e. at the time of death of a person. The earlier fifteen Saṃskāras are performed while a person is alive. The last one, viz. Antyeṣṭi is performed after death of a person in order to get him a comfortable position.
Antyeṣṭi is performed by sons of the person who passed away.
After the death of a person, the near relatives would attain Aśaucam (impurity) for ten days. There is a lot of procedure to be followed right from burning the dead body to offering Daśadānāni (ten kinds of donations) among which is Godānam (donation of a milky cow with calf).
After the death of a person, the near relatives would attain Aśaucam (impurity) for ten days. There is a lot of procedure to be followed right from burning the dead body to offering Daśadānāni (ten kinds of donations) among which is Godānam (donation of a milky cow with calf).