Post by sarmasastrigal on Aug 28, 2012 9:47:21 GMT 5.5
APARA KARMA – PITRU PUJAN
(Excerpts from the chapter on 'ANTHYESHTI' of the English book 'THE GREAT HINDU TRADITION' released by Pujya Swami Dayananda Saraswati Swami)
There is a great deal we need to know about our Dharmas and Karmas and about Hindu culture and tradition. We also need to continually clarify our questions and doubts in these subjects. One such subject that is important is Charma samskaram – the religious duties to be performed upon the death of one’s near relatives. These duties or rituals are collectively referred to as Apara karma or Anthyeshti.
The manual that follows is intended for believers in samskara who want to do their karmas religiously but either do not know how or would like to perfect their action. This is not meant for non-believers who do not want to do their karma. Of course, what all that I am attempting to say here in this portion, if I can say, is only a tip of the iceberg, and those who are interested to know further, they can approach their elders and of course, if necessary, can contact me also.
DEATH IS INEVITABLE
We all understand one thing: from the moment a person is born he is moving towards death. The mind does not easily accept it when a person close to us is ‘no more’ – and believes that he has in fact attained paraloka, that jiva (the soul) cannot be destroyed though the sarira, body, can be.
This in fact is correct. A sinner suffers the effects of his bad deeds by going to hell, and a saintly person realises the results of his good deeds and goes to heaven.
In the after-life a person achieves saalokhya when he gets into devaloka; he achieves sarshtita when he can get the wealth of devas; and he achieves saayujya when he becomes a deva himself.
THE NECESSITY FOR APARA KARMA
While the deeds of a person while alive have a lot to do with his station after death, the Apara karmas, also known as Anthyeshti done for him after his death by his son or the karta have an equally crucial impact. Regardless of how the person conducted his life, if his (or her) charama samskara is not done properly, his ‘preta’ is not released from his body, because he continues to suffer from the same sensations that prevailed during his life. He will feel the sadness from the shortcomings in his apara karma, and that is good neither for him nor for his family.
When a grahasta dies, two kinds of death rites are possible.
1. Brahma meda Samskaram
2. Paitru medika Samskaram
1. Brahma meda Samskaram: Brahma meda Samskara is that is performed when the deceased person himself had done Veda adhyayana and the Karta is also familiar with Veda Mantras.
2. Paitru medika Samskaram: Paitru medika Samskara is the general prayogam, for all the others.
THE ESSENCE OF APARA KARMA
Apara karma, which spreads over 13 days, should be done by a dutiful son or the Karta properly, and under suitable guidance of Sastrigal and elders. He can repay his debt of gratitude to his parents in no better manner than doing their death rites with sincerity, devotion and above all complete faith. The objective of the funeral rites, in short, is to facilitate the migration of the soul of the dead person from the status of preta to the abode of the pitrus.
Two features of Apara Karma can be called the essence of the rituals.
• The mantras pronounced correctly and in proper order
• Doing Dhanas
As far the first one, the Sastrigal / Vadhyar who conducts the karma will take care of the mantras, and it is enough if the Karta and his family cooperate with him. His directions should be followed implicitly and the mantras repeated accurately; there should be very little disturbance during the performance; and the timings indicated by him should be maintained.
The next one i.e., Dhana is however entirely in the hands of the Karta. The quantity and quality of Dhana should be decided by him in consultation with the Sastrigal. Any short-changing by the karta in offering hanas can affect the benefits of even the karma.
People who live in big cities like Chennai understandably cannot afford to do the karma at home, as they live in small flats in crowded localities. They seek public institutions that are built especially for the conduct of such rituals.
This is a reprehensible practice: People who can afford to spend should not hesitate to spend what they can for satisfactory performance of Apara karma. Scrounging in this matter reflects ingratitude to the pitrus and this may have adverse effects later.
Poor people who wish to do karma properly but are unable to can approach their Sastrigal who will certainly help to perform the karma in a way that the karta can afford to spend. And money is not the yardstick for how well the rites are performed: the essence is to do what you can, but do it effectively and with total involvement.
The observance of karmas in general, and Apara karma in particular has a lot to do with how and in what circumstances a person is brought up. But disciplined and devoted conduct of this Anthyeshti has great benefits for many generations of the family. Likewise, the karma done casually or irregularly can have unfavourable results.
VEDAS & SUTRAS
The great Sutrakara-Rishis Apasthambar, Bodhayanar, Asvalayanar, Drahyayanar and others have, without any self-interest, given us a comprehensive manual called ‘Apara Sutra’, which contains rules and regulations for the ceremonial rites to be performed after death, for the welfare of the living as well as for the delivery of the departed soul. The deceased person has to cleanse himself of the worldly impurities and travel to pitruloka and be transformed into a pitru. This happens through the process of Apara karma.
Sage Veda Vyasa has, in ‘Garuda Purana’, elaborated on the importance of this Apara Samskaram and the sanchaaram of the jeevan.
We are also fortunate to have today with us Vadhyars, Sastrigals, in large numbers who can perform apara karma properly and effectively. They are professionals and no sambhavana paid to them can be an excess. It is therefore essential that each one of us understands this samskara and does it to the best of his ability.
(Excerpts from the chapter on 'ANTHYESHTI' of the English book 'THE GREAT HINDU TRADITION' released by Pujya Swami Dayananda Saraswati Swami)
There is a great deal we need to know about our Dharmas and Karmas and about Hindu culture and tradition. We also need to continually clarify our questions and doubts in these subjects. One such subject that is important is Charma samskaram – the religious duties to be performed upon the death of one’s near relatives. These duties or rituals are collectively referred to as Apara karma or Anthyeshti.
The manual that follows is intended for believers in samskara who want to do their karmas religiously but either do not know how or would like to perfect their action. This is not meant for non-believers who do not want to do their karma. Of course, what all that I am attempting to say here in this portion, if I can say, is only a tip of the iceberg, and those who are interested to know further, they can approach their elders and of course, if necessary, can contact me also.
DEATH IS INEVITABLE
We all understand one thing: from the moment a person is born he is moving towards death. The mind does not easily accept it when a person close to us is ‘no more’ – and believes that he has in fact attained paraloka, that jiva (the soul) cannot be destroyed though the sarira, body, can be.
This in fact is correct. A sinner suffers the effects of his bad deeds by going to hell, and a saintly person realises the results of his good deeds and goes to heaven.
In the after-life a person achieves saalokhya when he gets into devaloka; he achieves sarshtita when he can get the wealth of devas; and he achieves saayujya when he becomes a deva himself.
THE NECESSITY FOR APARA KARMA
While the deeds of a person while alive have a lot to do with his station after death, the Apara karmas, also known as Anthyeshti done for him after his death by his son or the karta have an equally crucial impact. Regardless of how the person conducted his life, if his (or her) charama samskara is not done properly, his ‘preta’ is not released from his body, because he continues to suffer from the same sensations that prevailed during his life. He will feel the sadness from the shortcomings in his apara karma, and that is good neither for him nor for his family.
When a grahasta dies, two kinds of death rites are possible.
1. Brahma meda Samskaram
2. Paitru medika Samskaram
1. Brahma meda Samskaram: Brahma meda Samskara is that is performed when the deceased person himself had done Veda adhyayana and the Karta is also familiar with Veda Mantras.
2. Paitru medika Samskaram: Paitru medika Samskara is the general prayogam, for all the others.
THE ESSENCE OF APARA KARMA
Apara karma, which spreads over 13 days, should be done by a dutiful son or the Karta properly, and under suitable guidance of Sastrigal and elders. He can repay his debt of gratitude to his parents in no better manner than doing their death rites with sincerity, devotion and above all complete faith. The objective of the funeral rites, in short, is to facilitate the migration of the soul of the dead person from the status of preta to the abode of the pitrus.
Two features of Apara Karma can be called the essence of the rituals.
• The mantras pronounced correctly and in proper order
• Doing Dhanas
As far the first one, the Sastrigal / Vadhyar who conducts the karma will take care of the mantras, and it is enough if the Karta and his family cooperate with him. His directions should be followed implicitly and the mantras repeated accurately; there should be very little disturbance during the performance; and the timings indicated by him should be maintained.
The next one i.e., Dhana is however entirely in the hands of the Karta. The quantity and quality of Dhana should be decided by him in consultation with the Sastrigal. Any short-changing by the karta in offering hanas can affect the benefits of even the karma.
People who live in big cities like Chennai understandably cannot afford to do the karma at home, as they live in small flats in crowded localities. They seek public institutions that are built especially for the conduct of such rituals.
This is a reprehensible practice: People who can afford to spend should not hesitate to spend what they can for satisfactory performance of Apara karma. Scrounging in this matter reflects ingratitude to the pitrus and this may have adverse effects later.
Poor people who wish to do karma properly but are unable to can approach their Sastrigal who will certainly help to perform the karma in a way that the karta can afford to spend. And money is not the yardstick for how well the rites are performed: the essence is to do what you can, but do it effectively and with total involvement.
The observance of karmas in general, and Apara karma in particular has a lot to do with how and in what circumstances a person is brought up. But disciplined and devoted conduct of this Anthyeshti has great benefits for many generations of the family. Likewise, the karma done casually or irregularly can have unfavourable results.
VEDAS & SUTRAS
The great Sutrakara-Rishis Apasthambar, Bodhayanar, Asvalayanar, Drahyayanar and others have, without any self-interest, given us a comprehensive manual called ‘Apara Sutra’, which contains rules and regulations for the ceremonial rites to be performed after death, for the welfare of the living as well as for the delivery of the departed soul. The deceased person has to cleanse himself of the worldly impurities and travel to pitruloka and be transformed into a pitru. This happens through the process of Apara karma.
Sage Veda Vyasa has, in ‘Garuda Purana’, elaborated on the importance of this Apara Samskaram and the sanchaaram of the jeevan.
We are also fortunate to have today with us Vadhyars, Sastrigals, in large numbers who can perform apara karma properly and effectively. They are professionals and no sambhavana paid to them can be an excess. It is therefore essential that each one of us understands this samskara and does it to the best of his ability.
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