இனி பித்ருபக்ஷம் என்று சொல்லப்படும் மஹாளய பக்ஷம் என்றால் என்ன, அதன் முக்கியத்துவம் என்ன என்பதை எல்லாம் இங்கு காண்போம். அதாவது, திருமணம் செய்து கொண்டு, இல்வாழ்க்கை நடத்தும் ஒவ்வொருவனுக்கும் ஐந்து தலையாய கடமைகள் உள்ளன. இதனைப் பற்றி, ஆபஸ்தம்பர் , பாஹ்யனர் மற்றும் பலர் கிருஹ்ய சூத்திரம் என்று, இல்வாழ்வான் என்று சொல்லப்படும் கிருஹஸ்தர்கள் எச்சரிக்க வேண்டிய நியம நிசத்தைகளை தொகுத்து வழங்கி உள்ளார்கள்.
இந்த உலகத்தில் பிறந்த ஒவ்வொருவரும் ஐந்து பேருக்கு அல்லது ஐந்து விதத்தில் கடன் பட்டு இருக்கிறார்கள். அவைகள் என்ன என்று தெரிந்து கொள்வோமா?
பித்ரு ருணம் (தந்தை, தாய் மற்றும் மூதாதையர்கள்)
தேவ ருணம் (இறைவன் மற்றும் தேவதைகள்)
பூத ருணம் (நம்முடன் வாழும் பிற உயிரினங்கள்)
ரிஷி ருணம் (ரிஷிகள்)
மனுஷ்ய ருணம் (நம்முடன் வாழும் சக மனிதர்கள்)
ருணம் என்ற வடமொழி சொல்லுக்கு கடன் என்று பொருள்படும். இவற்றுள் இறைவனுக்கு தொண்டு செய்தல் மிகவும் முக்கியம். அதே போல நம்முடன் வாழும் பிற உயிரினங்கள் ஆனா எறும்பு, முதலிய பிராணிகளுக்கு உணவளித்து தருமங்கள் செய்ய வேண்டும். விருந்தினரை உபசரித்தல், ஏழை எளியவர்களை பேணுதல் போன்ற சேவைகளை மனித்த்தர்களுக்கு செய்ய வேண்டும். வேத வேதாந்தங்களை எல்லாம் நமக்கு அளித்த முனிவர்களுக்கு தர்ப்பணங்கள் முதலியவை (தேவ,ரிஷி தர்ப்பணங்கள்) செய்து அந்த கடமையை நிறைவேற்ற வேண்டும்.
இப்பொழுது நம் முன்னோர்கள் ஆன பித்ருக்களுக்கு நாம் செய்ய வேண்டிய கடமைகள் என்ன என்றால், இந்த உடல், பொருள் எல்லாம் அவர்க நமக்கு வழங்கியவைகள் என்பதினால், நாம் எப்பொழுதும் அவர்களுக்கு நன்றி உள்ளவர்களாக இருக்க வேண்டும். தாய் வலி மற்றும் தந்தை வலி சேர்ந்தவர்கள் - பெற்றோருடன் சேர்த்து 3 தலைமுறைகளுக்கு தர்ப்பணம் (எள்ளும் நீரும் அளித்தல்) மற்றும் ஸ்ரார்த்தம் (வேள்வி தீயில் உணவு முதலியவை அளிப்பது) செய்யும் விதி முறைகளை சாத்திரங்கள் வரையறுத்துக் காட்டுகின்றன. காக்கை எம தர்மனுடைய வாஹனம் என்பதினால் , காக்கை உண்ணும் உணவாயு அந்த வானுலகில் உள்ள நம்முடைய முன்னோர்களுக்கு சென்று அடையும் என்பது நம் மரபு.
அதாவது புரட்டாசி மாதம் வரும் பொருண்மைக்கு அடுத்தது, பதினைந்து நாட்கள் (ஒரு பக்ஷம்) - மிகவும் இருளடைந்த காலம் என்றும், மேல் உலகத்தில் மாலை வேலை என்றும், அந்த நேரத்தில் நம்முடைய முன்னோர்களை எல்லோரும் பூலோகம் வருவார்கள் என்பதும் நம்முடைய நம்பிக்கை. அந்த சமயத்தில் அவர்களுக்காக நீர் வார்த்தல் (தர்ப்பணம்) , வேள்வி (சிரார்த்தம்), மற்றும் தன தர்மங்கள் செய்தல் இந்த உலக நன்மைகள் எல்லாம் நம்மை வந்து அடையும் என்பது நம்முடைய மரபு. நம் குடும்பத்தை சேர்ந்தவர்கள் மற்றும் அல்லது, நம் நண்பர்கள்எ ன்று அனைவருக்கும் (இறந்து போனவர்கள்) காருண்ய பித்ரு என்று , அஞ்சலி (ஸ்ரார்த்த தர்பணாதிகள்) செலுத்துவது மிகவும் உத்தமம்.
Saturday, September 10, 2016
Friday, December 27, 2013
Rodhanam (Crying)
As the name suggests, apara karma, actually Punya karma or virtuous deed, of sending one's parents or relatives to moksham is also associated with tears or crying. While Upanishads and Shastras declare the illusiveness of this Universe , we tend to believe that, this body, world, etc.. are true.
Upanishads declare that, like how rivers merge into the ocean, all the names and forms merge into the Brahman, who is Purusha. So, the human being with a specific name, and a form merges into the Supreme in an un-separable manner.
Although we all know this truth, we certainly mourn for the loss of our dear and near. Mind, which is the fort of illusion, or Maya Puri, generates those waves where, the mind enters into an endless state of vibration, which is expressed by one in the form of tears , etc..
Like how our food consists of sweet, bitter, sour dishes etc.., such kind of happenings are all a part of our lives. While men, mourn silently in the hearts, women express their regrets in a much more expressive manner. Music/ songs are an integral part of our culture. Such songs , sung in these special occasions are called as plakkanam, which express the sorrow and grief of the immediate family members.
Immediately after a death or condolence , in a family i is really difficult for the family members to digest the loss of the Sthula SHareeram of the beloved one. Of-course the Sukshma Shareeram, is eternal an attains the punya lokas or merges into the Brahmam depending the Thapas or Yoga performed by that Soul during the life time.
Although enlightned ones never express grief or sorrow of their beloved ones, as they know about the fact - everyone born in this world should depart and every single soul ,which departed from this Universe should be born again.
Still to pacify or appease the Minds of the beloved ones, it's ok to express their emotions by crying etc.. But Shastras say that, after the 10th day, when the Soul is sent to Yama Lokam, one shouldn't be crying - after the period of Ashucham or ritual uncleanliness is over.
After that period and until the Prathama Shrardham (i year anniversary) not even in dream, the deceased appear. As per Puranas, the departed soul travels across various regions to Yama Loka (and will be gives the fruit sof one's karma int hat journey). In that period, the family of the departed ones perform, Nithya Shardam Monthly Shrardam , OOnam (27th day, 45th day and 180th day), and Shroutha Kumbham - giving pot filled with water to appease the thirst of the departed soul.
And of-course once the family of the departed gets used to that fat and comes out of the sorrow, all the members do those services to the departed with the feeling of righteousness.
Although one cries in mind for the loss, dutiful children of the departed ones, feel proud about all the services they did as children to the departed should - both when they were alive and dead. After their physical body is since, children remember the true love, affection showered by one's parent and lives with those memories from then on.
Such is the glory of our Vedic religion.
Upanishads declare that, like how rivers merge into the ocean, all the names and forms merge into the Brahman, who is Purusha. So, the human being with a specific name, and a form merges into the Supreme in an un-separable manner.
Although we all know this truth, we certainly mourn for the loss of our dear and near. Mind, which is the fort of illusion, or Maya Puri, generates those waves where, the mind enters into an endless state of vibration, which is expressed by one in the form of tears , etc..
Like how our food consists of sweet, bitter, sour dishes etc.., such kind of happenings are all a part of our lives. While men, mourn silently in the hearts, women express their regrets in a much more expressive manner. Music/ songs are an integral part of our culture. Such songs , sung in these special occasions are called as plakkanam, which express the sorrow and grief of the immediate family members.
Immediately after a death or condolence , in a family i is really difficult for the family members to digest the loss of the Sthula SHareeram of the beloved one. Of-course the Sukshma Shareeram, is eternal an attains the punya lokas or merges into the Brahmam depending the Thapas or Yoga performed by that Soul during the life time.
Although enlightned ones never express grief or sorrow of their beloved ones, as they know about the fact - everyone born in this world should depart and every single soul ,which departed from this Universe should be born again.
Still to pacify or appease the Minds of the beloved ones, it's ok to express their emotions by crying etc.. But Shastras say that, after the 10th day, when the Soul is sent to Yama Lokam, one shouldn't be crying - after the period of Ashucham or ritual uncleanliness is over.
After that period and until the Prathama Shrardham (i year anniversary) not even in dream, the deceased appear. As per Puranas, the departed soul travels across various regions to Yama Loka (and will be gives the fruit sof one's karma int hat journey). In that period, the family of the departed ones perform, Nithya Shardam Monthly Shrardam , OOnam (27th day, 45th day and 180th day), and Shroutha Kumbham - giving pot filled with water to appease the thirst of the departed soul.
And of-course once the family of the departed gets used to that fat and comes out of the sorrow, all the members do those services to the departed with the feeling of righteousness.
Although one cries in mind for the loss, dutiful children of the departed ones, feel proud about all the services they did as children to the departed should - both when they were alive and dead. After their physical body is since, children remember the true love, affection showered by one's parent and lives with those memories from then on.
Such is the glory of our Vedic religion.
Monday, September 23, 2013
Bagavad Gita - Akshara Brhma Yoga
In this chapter Bagavan beautifully describes how an Athma Gnani, who has realized the Self (Jeevan Muktha) merges into that Brahman, immediately after the departure of the Soul. This is so interesting, where Bagavan gives us the message like a fruit, which is hidden in the leaves. So, only the wise ones will get the actual message of the Lord (while others find bliss in ignorance). True Bakthy, surrender to Lord, Self Realization etc..a re all inseparable from each others.
The beauty here is that, Bagavan declares three different kinds of Moksha where one remembers God at the time of death and attains punya lokams, II - one has the pranam in between the eye brews in Agna Chakram - attains the Lord with Sameepyam, Saroopyam etc.. and III - one who has realized the Self, who has the prana in the head (Sahasraara) theus merges into that Nirguna Brahman and becomes inseparable with that Brahman and thus becomes a Brahmika Bhuta. While the first two forms of moksha are transient in the fact that, they stay in a temporary transit center, and the Saguna form of the Lord(s), whom they have worshiped will merge those Souls into that Brahmam at the end of Maha pralayam, attaining the Brahman may not be possible for those Jeevans, who haven't attained complete wisdom of the Self.
yaḥ prayāti sa madbhāvaṃ yāti nāsty atra saṃśayaḥ
Exp: One, who remembers Me (Lord) at the time of their departure of the Soul ascends and attains the nature of God (Krishna) and there's no doubt about this.
yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram
taṃ tam evaiti kaunteya sadā tadbhāvabhāvitaḥ 8.6
Exp: What ever one thins about at he time of his/ her death is what one becomes in the next birth.
tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
mayy arpitamanobuddhir mām evaiṣyasy asaṃśayaḥ 8.7
Exp: So, Bagavan asks Arjuna (and all of us) to surrender our mind and intellect to him and do our duties, which would take us to the Lord without any doubt.
prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva
bhruvor madhye prāṇam āveśya samyak sa taṃ paraṃ puruṣam upaiti divyam 8.10
Exp: At the time of final journey, one who has and un-deviated mind, who is filled with devotion to Lord, and with the furit of the (bakthy) yogas, if the prana or the vital air rises in between the eye-brews, then that Soul reaches Pramama Purusha permanently.
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca
mūrdhny ādhāyātmanaḥ prāṇam āsthito yogadhāraṇām 8.12
Desc: Concealing all the openings/ senses and withdrawing one's mind into one's heart, with the prana or vital air fixed in the Murdha or head, one unites one's Self Consciousness into that Brahman or the Ultimate consciousness (and becomes Brahmiak Bhuta).
om ity ekākṣaraṃ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṃ sa yāti paramāṃ gatim 8.13
Desc: Bagavan here directly quotes the statement from Mandukya Upanishad. He thus declares that, one who chants the Omkaram, with their minds established in Lord attains the prama gati or the Brahma Sayujyam.
avyaktokṣara ity uktas tam āhuḥ paramāṃ gatim
yaṃ prāpya na nivartante tad dhāma paramaṃ mama 8.21
Desc: Bagavan here makes direct reference to Nirguna Brahman - Avyakta - impersonal, Akshra - indestructible, is the true nature of the Self, and thus who ever attained that state never return to this state of materialistic existence.
agnir jotir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
tatra prayātā gacchanti brahma brahmavido janāḥ
8.24
Desc: Bagavan here delcares that one who is a Brahma Gnaani (Brahma vid)passes this world by fire, light, day time, Shukla paksham, 6 months of Utharayanam, will all reach the Brahmam.
dhūmo rātris tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam
tatra cāndramasaṃ jyotir yogī prāpya nivartate 8.25
Desc: One who passes away in darkness, smoke, night time, krishna paksha, dakshinayanam and who is a Yogi reaches the worlds of Chandra, and thus return back to this world.
vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇyaphalaṃ pradiṣṭam
atyeti tat sarvam idaṃ viditvā yogī paraṃ sthānam upaiti cādyam 8.28
Desc: A yogi, who has read Vedas, performed yagnas, penances etc.. , dhanas and one who has the merit of the virtuous deeds transcends all of them and attains the Supreme abode.
Bagavad Gita - Sankya Yoga
Bagavad Gita - Sank ya Yoga
Although we have lots of resources and preaching available , we never bother to learn them when we are in good health and always think, that we can do all that after 70 years. After one is 70 years, he'she becomes sick with various diseases like diabetes etc..and never gets time for Athma Vicharam. So let's awake now and start turning our vision inwards and follow the preaching of Geethachaarya.
In the following verses, Bagavan advises the samasaris , not to lament for the loss of a mortal body, for the Soul, which is embodied in that mortal shareeram is what is permanent.
Bagavan says:
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naroparāṇi
tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī 2.20
Desc: Like how one changes clothes and wears new ones, the "Athma" or the soul would leave one's body and effortlessly enter another body (based on one's Karma - good/bad deeds).
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
na cainaṃ kledayanty āpo na śoṣayati mārutaḥ 2.23
Desc: The Athma or Souls is in-destructible - it cant be attacked by weapons, not burnt by fire,not be downed by water and neither be dried up by air. (Unlike the body, which is made up of the 5 elements of nature, the Athma or the Self is indestructible). So, we have to understand that, these karmas, which are done are only to the "body" of the dead, as that Athma might have reached a different world based on it's karmas.
avyaktoyam acintyoyam avikaryoyam ucyate
tasmād evaṃ viditvainaṃ nānuśocitum arhasi 2.25
Desc: Bagavan here explains us very clearly the nature of the Athma or Self based on the Upanishads. Although we associate the Athma to the mortal body, due to illusion or Maya, we never realize the true nature of the Self as preached by Bagavan. Bagavan says that, the Soul is avyaktam - impersonal (devoid of the mind/senses), inconceivable, immutable and thus it's not appropriate for one (Arjuna) to lament (for the loss of a mortal body of one's relative etc.)
jātasya hi dhruvo mṛtyur dhruvaṃ janma mṛtasya ca
tasmād aparihāryerthe na tvaṃ śocitum arhasi 2.27
Desc: Bagavan here very beautifully describes the science of birth/death to his disciple Arjuna. For all the creatures, which are born, death is confirmed while birth is confirmed for all the ones whoa re dead. While that's the case, what's the point in lamenting? This acts as a direct answer to our questions/ laments etc.. when our dear/near is dead.
Sarva Krishnarpanam Asthu
Prayaschitham
Prayaschitham
As the name suggests, it represents the atonement of one's sins, as one nears the time of death. Some wise men (or women) do this while they are in good health, so that they do not be bed ridden etc.. for a longer time. Although is is mostly done by some one in death deb, visiting Kashi, doing virtuous deeds etc. while one is alive and in good health are all prefaces to this. This karma is performed by the actual individual, who may be dead soon , as an atonement for the purva karmas etc.
One bathes, applies Pundram (as per one's tradition etc.. and sprinkles Thulasi, Ganga Jalam etc.. and does sankalpam, and then does Kaveri (or any river) snanam. The one performs dasha daanam and then does namaskaaram tot he Brahmanas. If one is really bed ridden or sick, Go Dhanam is performed to help that soul to not suffer too much and reach it's destination (with less trouble).
If the individual itself is not a position to do this kramam, one's Son or any other dear/ near relative can perform this kramam on behalf of the individual.
Prayaschitham Asheshaani Thapa Karma Aathma Kani Vai
Yani Thesham Asheshaanam Sri krishna Anu Smaranam Param
Desc: Praschitham or atonement are of different kinds - one in the form of penance, deeds etc.. But the best form of atonement is the non-stop meditation of Sri Krishna, which would get rid of one's sins and take one to higher planes of realization.
Note: This we have to do this yogam while we are alive and in good health - not when we are close to death and on death beds.
As the name suggests, it represents the atonement of one's sins, as one nears the time of death. Some wise men (or women) do this while they are in good health, so that they do not be bed ridden etc.. for a longer time. Although is is mostly done by some one in death deb, visiting Kashi, doing virtuous deeds etc. while one is alive and in good health are all prefaces to this. This karma is performed by the actual individual, who may be dead soon , as an atonement for the purva karmas etc.
One bathes, applies Pundram (as per one's tradition etc.. and sprinkles Thulasi, Ganga Jalam etc.. and does sankalpam, and then does Kaveri (or any river) snanam. The one performs dasha daanam and then does namaskaaram tot he Brahmanas. If one is really bed ridden or sick, Go Dhanam is performed to help that soul to not suffer too much and reach it's destination (with less trouble).
If the individual itself is not a position to do this kramam, one's Son or any other dear/ near relative can perform this kramam on behalf of the individual.
Prayaschitham Asheshaani Thapa Karma Aathma Kani Vai
Yani Thesham Asheshaanam Sri krishna Anu Smaranam Param
Desc: Praschitham or atonement are of different kinds - one in the form of penance, deeds etc.. But the best form of atonement is the non-stop meditation of Sri Krishna, which would get rid of one's sins and take one to higher planes of realization.
Note: This we have to do this yogam while we are alive and in good health - not when we are close to death and on death beds.
Aapasthamba Sutra Contd..
Aapasthamba Sutra
This is a coontinuation to the previous post. As we know, Aapasthamba Sutras, are one or two line Sutras, which will outline the karmas . Later Haradatta and others have laid down elaborate commentaries, based on which currently these apara karmas are conducted in the Southern India.
bhåryåyåµ parama guru saµsthåyåµ ca-akålam abhojanam
Exp: If one's wife or Parama Guru passes away, the observer or the person, who mourns avoids food for one day .
åtura vyañjanåni kurvîran
The following additional mourning must also be observed.
keçån prakîrya påµsûn opyekavåsaso (påµsûn opya-ekavåsaso ?) dakshina mukah
sakrd upamajjaya- uttîrya-upaviçanti
Exp: Disheveling their hair and covering themselves with dust [they go outside the
village], and clothed with one garment their faces turned to the south, stepping
into the river they throw up water for the dead once, and then ascending [the
bank], they sit down.
Note: The above rule is closely associated with Udaga Dhaana vidhi, which will be covered in a different section. After a death, usually the sons of the concerned person, will perform the apara karmas for 10 days (for a Brahmana). During those rituals, they are supposed to apply a little bit of dust on their heads/body and then have a bath and stay wet with dripping water and their hair un-tied(both men and women) and also men wear eka vastra (with no upavastram).
evam tri
Exp: They repeat this three times.
tat pratyayam udakam utsicya-apratîkså gråmam etya yatstriya åhustat kurvanti
They pour out water consecrated in such a manner that the dead will know it
[to be given to them]. Then they return to the village without looking back, and
perform those rites for the dead which [pious] women declare to be necessary.
Exp: This indirectly refers to the Udaga Dhanam performed in 2 places - one in the shores of the river/lake and then another in the home. While offering water in the thataka therra kuntam, seasame seeds are mixed and are offered in an inverted manner (hands pointing away from us). Also the name, gothra etc.. of the deceased eprson is mentioned, and then water is offered.
This is a coontinuation to the previous post. As we know, Aapasthamba Sutras, are one or two line Sutras, which will outline the karmas . Later Haradatta and others have laid down elaborate commentaries, based on which currently these apara karmas are conducted in the Southern India.
bhåryåyåµ parama guru saµsthåyåµ ca-akålam abhojanam
Exp: If one's wife or Parama Guru passes away, the observer or the person, who mourns avoids food for one day .
åtura vyañjanåni kurvîran
The following additional mourning must also be observed.
keçån prakîrya påµsûn opyekavåsaso (påµsûn opya-ekavåsaso ?) dakshina mukah
sakrd upamajjaya- uttîrya-upaviçanti
Exp: Disheveling their hair and covering themselves with dust [they go outside the
village], and clothed with one garment their faces turned to the south, stepping
into the river they throw up water for the dead once, and then ascending [the
bank], they sit down.
Note: The above rule is closely associated with Udaga Dhaana vidhi, which will be covered in a different section. After a death, usually the sons of the concerned person, will perform the apara karmas for 10 days (for a Brahmana). During those rituals, they are supposed to apply a little bit of dust on their heads/body and then have a bath and stay wet with dripping water and their hair un-tied(both men and women) and also men wear eka vastra (with no upavastram).
evam tri
Exp: They repeat this three times.
tat pratyayam udakam utsicya-apratîkså gråmam etya yatstriya åhustat kurvanti
They pour out water consecrated in such a manner that the dead will know it
[to be given to them]. Then they return to the village without looking back, and
perform those rites for the dead which [pious] women declare to be necessary.
Exp: This indirectly refers to the Udaga Dhanam performed in 2 places - one in the shores of the river/lake and then another in the home. While offering water in the thataka therra kuntam, seasame seeds are mixed and are offered in an inverted manner (hands pointing away from us). Also the name, gothra etc.. of the deceased eprson is mentioned, and then water is offered.
Friday, September 20, 2013
Dharma Shastras
Dharma Shastras
As the topic says, let's take a peek into what Bagavan manu says about the observation of Ashaucham or pelai (un-clean period) after detah, and other observances for different varnas etc. Dharma Shastras form the base of our social structure,a s they are based on virtues. Bagavan Manu has though very well about the upcming curelty of Kali, where virtuousness will have very less or no value and laid down very clearly about the Dos and donts for the welfare of the prarma loukeekas, of this Kali.
अह्ना चैकेन रात्र्या च त्रिरात्रैरेव च त्रिभिः ।
शवस्पृशो विशुध्यन्ति त्र्यहादुदकदायिनः । ।
5.64. Those who have touched a corpse are purified after one day and night (added to) three periods of three-days; those who give libations of water, after three days.
Note: Usually we can help/ render service to the family of the deceased without touching the corpse etc. If needed we shouldn't abstain from doing so. We should just be aware of these rules, to be observed if we do so. We should all readily help the family of deceased.
गुरोः प्रेतस्य शिष्यस्तु पितृमेधं समाचरन् ।
प्रेतहारैः समं तत्र दशरात्रेण शुध्यति । ।
5.65. A pupil who performs the Pitrimedha for his deceased teacher, becomes also pure after ten days, just like those who carry the corpse out (to the burial-ground).
Note: We can see how glorious is our Vedic tradition from this sloka. Like how one is indebted to one's parents one shall do the cremation of his spiritual preceptor. The Vedic cremation of a Brahmana is called as Paithru medhika Yagnam, which will be covered later.
अक्षारलवणान्नाः स्युर्निमज्जेयुश्च ते त्र्यहम् ।
मांसाशनं च नाश्नीयुः शयीरंश्च पृथक्क्षितौ । । ५.७३। ।
5.73. Let (mourners) eat food without ksharam(pepper),salt, bathe during three days, abstain from meat, and sleep separate on the ground.
Note: Immediately after the Oupasana or Gruhya Agni is carried out of the home, usually, the fire in the kitchen is "turned off" and we cant light the stove for upto three days (10 days?) , atleast until Sanjayanam is conducted (only on odd days). Only for pithru kaarams (like making of Mudgam, Aapoopam etc.. for Sanjayanam) stove may be lit separately ( far way from the regular kitchen fire). Friends, neighbors , relatives etc.. bring in food for those days of ashaucha kaalam.
विगतं तु विदेशस्थं शृणुयाद्यो ह्यनिर्दशम् ।
यच्छेषं दशरात्रस्य तावदेवाशुचिर्भवेत् । । ५.७५ । ।
5.75 He who may hear that (a relative) residing in a distant country has died, before ten (days after his death have elapsed), shall be impure for the remainder of the period of ten (days and) nights only.
Note: So, even if we hear the news of death, from a far away country, we have to observe ashaucham or pelai. Now, with advanced technologies like emails, mobile etc.. the issue of communication doesn't arise. Thanks to technology.
शुद्ध्येद्विप्रो दशाहेन द्वादशाहेन भूमिपः ।
वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति । । ५.८३ । ।
5.83. A Brahmana shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sudra is purified after a month.
Note: Bagavan Manu has been extremely kind and mindful in forming those rule for the period of ashaucham - 10 days for a Brahmana, 12 days for a Kashatriya, 14 days for a Vaishya and 16 days for a Shudra. Usually during the times of pelai or ashaucham, one is not supposed to continue his kula vritti . Since Brahmins perform agni hothram etc.., they are given the privilege to have only ashaucham of 10 day. So, the opportunistic bhramins should be aware of this - taking 3 days of leave , and then working until 9th day and again 3 days of leave etc.. - are strictly prohibited by Shastras. That shows how much respect one has for his parents and or Shastras.
न वर्धयेदघाहानि प्रत्यूहेन्नाग्निषु क्रियाः ।
न च तत्कर्म कुर्वाणः सनाभ्योऽप्यशुचिर्भवेत् । । ५.८४। ।
5.84. Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with the sacred fires; for he who performs that (Agnihotra) rite will not be impure, though (he be) a (Sapinda)relative.
Note: As Bagavan manu says, one has to follow the ashaucham only as per the prescribed rules and for the specified amount of time - for the Srautha rituals (or Agni kaaryam etc.) will be affected . After the utsarjanam of the pashanam, from the Gruha kundam, etc.. and all the 10 days of rituals , bali etc..are over, one has a bath after shaving and enters the home. After this Ananda Homam, Punyaha Vachanam and Shanti homam are performed, which marks the time, when once can start his nityagni hothrams.
विप्रः शुध्यत्यपः स्पृष्ट्वा क्षत्रियो वाहनायुधम् ।
वैश्यः प्रतोदं रश्मीन्वा यष्टिं शूद्रः कृतक्रियः । । ५.९९ । ।
5.99. (At the end of the period of impurity) a Brahmana who has performed the necessary rites, becomes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sudra by touching his staff.
अनुगम्येच्छया प्रेतं ज्ञातिं अज्ञातिं एव च ।
स्नात्वा सचैलः स्पृष्ट्वाग्निं घृतं प्राश्य विशुध्यति । । ५.१०३। ।
5.103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman (sapindi) or (of) a stranger, he becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter.
As the topic says, let's take a peek into what Bagavan manu says about the observation of Ashaucham or pelai (un-clean period) after detah, and other observances for different varnas etc. Dharma Shastras form the base of our social structure,a s they are based on virtues. Bagavan Manu has though very well about the upcming curelty of Kali, where virtuousness will have very less or no value and laid down very clearly about the Dos and donts for the welfare of the prarma loukeekas, of this Kali.
अह्ना चैकेन रात्र्या च त्रिरात्रैरेव च त्रिभिः ।
शवस्पृशो विशुध्यन्ति त्र्यहादुदकदायिनः । ।
5.64. Those who have touched a corpse are purified after one day and night (added to) three periods of three-days; those who give libations of water, after three days.
Note: Usually we can help/ render service to the family of the deceased without touching the corpse etc. If needed we shouldn't abstain from doing so. We should just be aware of these rules, to be observed if we do so. We should all readily help the family of deceased.
गुरोः प्रेतस्य शिष्यस्तु पितृमेधं समाचरन् ।
प्रेतहारैः समं तत्र दशरात्रेण शुध्यति । ।
5.65. A pupil who performs the Pitrimedha for his deceased teacher, becomes also pure after ten days, just like those who carry the corpse out (to the burial-ground).
Note: We can see how glorious is our Vedic tradition from this sloka. Like how one is indebted to one's parents one shall do the cremation of his spiritual preceptor. The Vedic cremation of a Brahmana is called as Paithru medhika Yagnam, which will be covered later.
अक्षारलवणान्नाः स्युर्निमज्जेयुश्च ते त्र्यहम् ।
मांसाशनं च नाश्नीयुः शयीरंश्च पृथक्क्षितौ । । ५.७३। ।
5.73. Let (mourners) eat food without ksharam(pepper),salt, bathe during three days, abstain from meat, and sleep separate on the ground.
Note: Immediately after the Oupasana or Gruhya Agni is carried out of the home, usually, the fire in the kitchen is "turned off" and we cant light the stove for upto three days (10 days?) , atleast until Sanjayanam is conducted (only on odd days). Only for pithru kaarams (like making of Mudgam, Aapoopam etc.. for Sanjayanam) stove may be lit separately ( far way from the regular kitchen fire). Friends, neighbors , relatives etc.. bring in food for those days of ashaucha kaalam.
विगतं तु विदेशस्थं शृणुयाद्यो ह्यनिर्दशम् ।
यच्छेषं दशरात्रस्य तावदेवाशुचिर्भवेत् । । ५.७५ । ।
5.75 He who may hear that (a relative) residing in a distant country has died, before ten (days after his death have elapsed), shall be impure for the remainder of the period of ten (days and) nights only.
Note: So, even if we hear the news of death, from a far away country, we have to observe ashaucham or pelai. Now, with advanced technologies like emails, mobile etc.. the issue of communication doesn't arise. Thanks to technology.
शुद्ध्येद्विप्रो दशाहेन द्वादशाहेन भूमिपः ।
वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति । । ५.८३ । ।
5.83. A Brahmana shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sudra is purified after a month.
Note: Bagavan Manu has been extremely kind and mindful in forming those rule for the period of ashaucham - 10 days for a Brahmana, 12 days for a Kashatriya, 14 days for a Vaishya and 16 days for a Shudra. Usually during the times of pelai or ashaucham, one is not supposed to continue his kula vritti . Since Brahmins perform agni hothram etc.., they are given the privilege to have only ashaucham of 10 day. So, the opportunistic bhramins should be aware of this - taking 3 days of leave , and then working until 9th day and again 3 days of leave etc.. - are strictly prohibited by Shastras. That shows how much respect one has for his parents and or Shastras.
न वर्धयेदघाहानि प्रत्यूहेन्नाग्निषु क्रियाः ।
न च तत्कर्म कुर्वाणः सनाभ्योऽप्यशुचिर्भवेत् । । ५.८४। ।
5.84. Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with the sacred fires; for he who performs that (Agnihotra) rite will not be impure, though (he be) a (Sapinda)relative.
Note: As Bagavan manu says, one has to follow the ashaucham only as per the prescribed rules and for the specified amount of time - for the Srautha rituals (or Agni kaaryam etc.) will be affected . After the utsarjanam of the pashanam, from the Gruha kundam, etc.. and all the 10 days of rituals , bali etc..are over, one has a bath after shaving and enters the home. After this Ananda Homam, Punyaha Vachanam and Shanti homam are performed, which marks the time, when once can start his nityagni hothrams.
विप्रः शुध्यत्यपः स्पृष्ट्वा क्षत्रियो वाहनायुधम् ।
वैश्यः प्रतोदं रश्मीन्वा यष्टिं शूद्रः कृतक्रियः । । ५.९९ । ।
5.99. (At the end of the period of impurity) a Brahmana who has performed the necessary rites, becomes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sudra by touching his staff.
अनुगम्येच्छया प्रेतं ज्ञातिं अज्ञातिं एव च ।
स्नात्वा सचैलः स्पृष्ट्वाग्निं घृतं प्राश्य विशुध्यति । । ५.१०३। ।
5.103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman (sapindi) or (of) a stranger, he becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter.
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