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.

antakāle ca mām eva smaran muktvā kalevaram
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.

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.

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.

Aapasthamba Suthra

Aapasthamba Suthra

As the name suggests this post would be covering the details of cremation rituals as prescribed for (Yajur Veda) Aapasthamba Sutra. These are called as Grihya Sutras as they talk about the rituals for a householder in detail. The beauty is that Aapasthamba Maharishi has covered the rituals to such an extents of granularity that, the way one dresses, etc.. have all been well explained here.

In general, Aapasthma Sutra operates in conjunction with Dharma Shastras to enforce a virtuous life, in accordance with Shastras. The following are the crucial rituals associated with Apara karmas (starting from the time a person is expired).

• Prayaschitham
• Karna Manthra Japam
• Prethagni Santhanam
• Pithrumedha Samaskaram
• Udaga Daana Vidhi
• Sanchayana Vidhi
• Dasaha Vidhi
• Shati Homam
• Ananda Homam
• Ekadasha Vidhi
• Vrushoth Sarjanam
• Ekothistha Shradham
• Dwadasha Vidhi  (Sapindi karana Shardham)
• Thrayodasha Vidhi (Shuba Sweekaram)

As we see above starting from the time, a man or woman is on the death bed, up-to the thirteenth day the karmas or rituals continue (for a Brahmana). As seen earlier, the period of ashaucham for a Brahmana is up-to the 10th day inclusive of the day of demise. After the ashaucha kaalam is over, and all the (pretha) kaaryams are over after 10 days, the Pithru kaaryams are conducted for 2 days and on the 13th day Shuba Sweekaaram or the Navagruha Homam is conducted and the asheervaadam, Devatharaadhanam etc.. concludes the aparam karma(which is followed by Oona Maasyams, Soda Kumbham, Maskia Shrardham and concludes with the prathama varshaabdheekam.

While our parents are responsible to take care of us, in this world, we are responsible to do services to them, like how we do to a small kid, when they are in their Sukshma Roopam or in the so called Pithru lokam. This certainly shows our respect, involvement and the commitment we have for our parents, for this body is theirs and this the mind, intellects Aathma etc.. are theirs too. That's why Shastras declare, "Aathmaanam Puthra Naamasi".

As mentioned earlier all these are punya kaaryams, and the fruit of all these karmas are reached out to our parents/ ancestors only with the blessing(s) of Lord Maha Vishnu, who is the "distributor"of the rewards of good/ bad deeds thus the protector of this World and other worlds.

Apara Karma - a quick intro

Apara Karma...

The samakaras or the rites, one undergoes, right from the time of being an embryo in one's mother's womb , brith, naming, first shaving etc.. upto the day one breathes last have all been well defined in the Shastras.  Manu Shastras, have the authrotiy on how we do things etc.. and the regulations associated with the same. Similarly various rishis like Aapasthamba, Bhodayana etc.. have laid down aphorisms called Sutras, which described these in an elaborate manner. The samaskaaras, which happen before the death or when one is alive are called as Purva (or before) and the ones, which are performed (by one's children etc.) are called as Apara (after) respectively. We will see the Dharma / Gruhya Sutras of Apasthamba, Manu Shastras etc.. relating to Apara karmas in this blog.

We know the very science of this nature - every single living being on this earth should be disposed back to the nature some day. Although we all know that, this entire world is impermanent, we kind of regret and express our grief when our dear and near passes away. Usually in loukeekam or material life, they consider these thins as "bad" or inauspicious information, although Shastras declare these things as virtuous or "punya" karma.

The purpose of this blog is to discuss various shastras, puranas and holy scriptures, related to the apara karma or the rituals after one's soul or the five vital air passes away from one's body. Manu Smrithi, Aapasthamba Sutras (for Yajur Vedis) etc.. elaborate on the (Brahminical) rituals for this kind of karma.

While one has an option to skip the religious duties like performing pujas etc.., one can never skip or escape these karmas - as it is like an emergency situation. As soon as one's parents pass away it is the duty of the children to perform these karma and show their respect to their parents. We can compare this to the services, one's parent does to a new born kid. These karma's are for the welfare of the Soul, which entered into the spiritual or Pithru lokam from the human body. This analogy would show us the importance of the stuff, which must happen after a parent's death. And there is no compromise for these things.