Hindu Funerals
Despite the obvious truth that every human being must die, people of western cultures do everything in their power to try to forget their certain mortality. From slathering anti-wrinkle creams onto their faces and coloring their graying hair jet black to injecting chemicals into their skin or having surgery to make them look younger, Americans will stop at nothing to fool themselves into believing they are not aging and thus will not die. Unfortunately, the tendency of the modern culture to disregard our elders instead of valuing them as vital participants in society only complicates our tendency to refuse to stand before death openly and honestly. Growing old and dying is our greatest fear, and ironically, it is the one thing that we can do nothing to avoid. But death cannot be escaped, and when his long bony finger points in our direction, we are helpless ants on the underside of Death's shoe.
Most traditional cultures, however, allow death to have its proper place within the life of a human being and it is the centerpiece on the table of life. Death is always the foundation of traditional spirituality as it is viewed as a natural and important event in one’s life. The Hindu religion is no exception to this truth, and the subject of death is treated in many scriptures; from the reason for death to rituals surrounding the event, the Hindu religion is very clear about this eventual reality for all human beings.
According to the Rig Veda scriptures, King Yama was the first mortal to die, and this gives him the responsibility of leading the way for others in death. Because he was the first to die, he created his kingdom and allows those who are good to be admitted to "Yama's paradise and the everlasting enjoyment of all the heavenly pleasures" Yama is seen as the host of death who is aided by two killer guide dogs who lead the dead to Yama.
Nachiketa was the pure-hearted son of a greedy man who was in the process of a ritual designed to achieve "divine favor" that required him to give away all that he owns. When Nachiketa noticed that his father was only giving away his worst cattle, they got into an argument, and Nachiketa reminded his father that he is also one of his father’s possessions and should be given away. In anger, his father said, "Thee I give to Death!" and Nachiketa began his journey to Yama's house. When Nachiketa arrived, Tama was not at home, so he waited for three days and three nights without food, water, or sleep. When Yama returned, he offered Nachiketa three boons - one for each night he had been waiting. The first boon Nachiketa was granted was forgiveness, as he was concerned for his father’s feelings. Nachiketa requested to learn the "fire sacrifice that leads to heaven" for his second boon, which Yama happily taught him. For his third boon, Nachiketa requested to know the secret of immortality. Yama reluctantly agreed to grant this wish and explained, "When the body dies, the Atman (self) does not die. The secret of death is to realize the Supreme Self hidden in the heart, not by preaching, not by sacrifice, but through meditation and grace." He explained that immortality can only be achieved by "One who knows the self". "Those who die unaware of the Self are either reborn or return to a lower evolutionary state as determined by their karmic life actions."
Vedic scriptures help Hindus lead a life of good karma by teaching rituals called samskaras. These rituals are necessary for spiritual development and the building of good sarma, and samskaras begin before a baby is born. The final samskaras happens after death and is the cremation of the body. Hindus believe that cremation releases the soul from is existence on Earth. if the body is not cremated, the soul can remain nearby on Earth for days or months. Hindus generally cremate all humans, except certain castes and unnamed babies.
Hindus strongly prefer that the passage from life on Earth to life in death happen inside the home. If a loved one happens to be at a hospital when death makes its presence known, the family will make every effort to bring the person back home. The person is placed either in his room or in the entryway of the house, with his head facing East. A lamp is lit and placed near his head, and loved ones encourage him to concentrate on his personal mantra. Meanwhile, family and loved ones sing hymns, pray, and read holy texts until the person has departed.
If the dying person is not conscious at this time, a family member will chant his personal mantra into his right ear. If the mantra of the dying person is not known, one will chant "Aum Namo Narayana" or "Aum Nama Sivaya" Sandal paste or holy ash is then applied on the forhead of the dying person, and a few drops of milk, ganga water, or holy water are trickled into his mouth while Vedic verses are chanted. Once the person has made their departure, his body is laid on the ground of the entryway of the home (sometimes a cot is used) with his head facing south. The lamp is kept near his head and incense is burned. A cloth is tied under his chin and over the top of his head, and the thumbs are united and tied together, as are the big toes. Spiritual pictures are then turned towards the wall, and sometimes mirrors are covered. This is when relatives are invited to sing sacred songs alongside the body and bid their loved ones farewell.
HOMA FIRE RITUAL
This is when a special priest is called to the home to help with the Homa Fire Ritual. This ritual is preferably done in a shelter built by the family, but if no such shelter is available, it can also be done inside the home. The "chief mourner" is the one who is responsible for leading the rites (generally the eldest son in the death of the father and the youngest son in the death of the mother).
In the Bhagavad Gita, Sri Krishna says "This creation is a yagna"; yagna also means sacrifice. This has been interpreted to mean that creation is an eternal flow of birth and death, where one being's death gives way for another's birth - something gets sacrificed for something else to rise. The homa is seen as a mini model of this universal and continuous sacrifice of which every human being is a part. A homa is an act of purification. In the Hindu funeral, the homa is performed with the goal of blessing nine brass kumbhas (water pots) and one clay pot.
CREMATION
The body must first be prepared for cremation. An Arati ritual is performed over the body. The arati ritual requires that an Arati plate (a lamp made of metal, mud, or kneaded flour that is filled with oil or ghee with a cotton wick added so that it can be lit) be passed over the body while songs are being sung. Flowers are also offered at this time.
After the Arati ritual is complete, relatives of the same sex of the deceased carry him to the back porch for further preparation. The clothes must be removed, and a white cloth is draped over the body. Each participant then applies sesame oil to the head of the dead, and then the body is bathed with the water from the nine blessed kumbhas. After the bath, the body is dressed and sometimes placed in a coffin and carried to the homa shelter.
Young children will then carry small lit sticks and encircle the body, singing hymns. Women follow and encircle the body, offering puffed rice into the mouth so that the dead will have nourishment on his journey. If a man dies, his widow places her tali (wedding pendant) around his neck, signifying her unending relationship with him. The coffin is now ready to be closed and is ready for cremation.
Traditionally, women do not go to the cremation site. The men carry two pots - the clay kumbha and another pot carrying the fire from the homa. Upon its arrival, the body of the deceased is carried three times around the pyre counterclockwise before being placed upon it. The cover would then be removed from the coffin.
The men now offer rice into the mouth of the deceased (as the women did earlier) and cover the body with wood. They offer incense and ghee. The cheif mourner then carries the clay pot on his left shoulder and circles the pyre (counterclockwise) while holding fire behind his back. His sacred thread that usually hangs off of the left shoulder is now reversed to hang from his right shoulder. At each turn, another relative punches a hole in the clay pot with a knife, allowing the water inside to escape. This signifies life leaving its vessel. After the third turn, the chief mourner drops the pot and lights the pyre without turning his face towards the body. He immediately leaves the cremation grounds, and the others in attendance follow.
The men return home, and everyone bathes and cleans the house. A lamp and a water pot (which is refreshed daily) are placed where the body had been. The pictures remain turned towards the wall and the shrine room is closed. The icons are covered with a white cloth. This is a time of impurity and mourning. Family and close relatives do not visit each other, and more distant family members, neighbors and friends bring daily meals to the house but do not stay. The family of the deceased does not visit temples, festivals, or spiritual people, and they do not participate in marriage arrangements. Excessive lamentation is discouraged by spiritual scriptures - a joyous release is preferred, as the soul of the dead is conscious of emotional forces directed towards him, and this can hold him in earthly consciousness, delaying his progress.
About twelve hours after cremation, the men return to collect the remains. They sprinkle water on the ash and collect larger remains (bones) on a tray. Ashes are then usually put in the Ganges or in another auspicious river, or in the ocean, accompanied with garlands and flowers.
FIRST MEMORIAL
An offering meal is held for the deceased on the 3rd, 5th, 7th, or 9th day. Relatives gather and cook the deceased's favorite foods in celebration and sacrifice. A portion of each dish is offered before the deceased person's photo, and another dish is also offered in another place with some lit camphor. A twelve-day ritual is also performed which helps ensure the passage of the deceased to the Otherworld. Daily offerings of pindas (rice balls) are made, which provide nourishment for the dead and help him reach his destination. On the twelfth day, the person has made it to the Otherworld and has joined his ancestors, and this is symbolized by a large pinda being joined to a smaller one.
OTHER MEMORIALS
Usually in a Hindu funeral, a memorial is held on the 31st day. Sometimes the funeral rites are repeated. The house is thoroughly cleaned and purified by a priest. Sapindikarana is performed - a large pinda, which represents the deceased, is made with three smaller pindas, representing the father, grandfather, and great-grandfather. The large ball is cut into three pieces, and each piece is joined with one of the small pidas to reunite the soul with the ancestors. The pindas are then fed either to the crows, a cow, or are thrown into the river for the fish. Once this ritual is finished, the period of impurity (mourning) ends. This ritual is usually performed at the yearly anniversary of the death, and every year thereafter as long as the sons of the deceased are alive.
THE JOURNEY OF THE DEAD
Those who have lived a relatively pure and meritorious life but who have not attained liberation through Self-knowledge are sent to a realm to wait. The Gandharvas (demigods of fertility) sing to them and the bevies of celestial nymphs dance for them. Because they have lived good lives, there is no need for punishments, and they proceed on divine carriages. When they get down from the carraiges, they are born into families of King and nobles. They are able to live meritoriously before they are reborn. These people enter Yamas kingdom through the Ba gate.
Those who did not lead a life of merit and discipline suffer a much more horrible fate. According to the Hindu textbook Arthasastra, he who lives an unethical life must go through a difficult passage. "The hard-hearted men of Yama, terrifying, foul-smelling, with hammers and maces in their hands" come to get the deceased, who tremble and begin to scream. Filled with terror and pain, the soul leaves the body. "Preceded by his vital wind, he takes on another body of the same form, a body born of his own karma in order for him to be tortured". The evil man will then be reborn as an animal: a worm, insect, moth, animal of pray, mosquito, etc. He may also be born as an elephant, tree, cow, horse, etc... until he reaches the level to become a human again. In human form, he is first born as a hunchback or dwarf or in a very low caste until he can become spiritually pure and disciplined. This group of people enters the realm of Yama through the South Gate, forcing them to suffer tortures in the Baitarani River, which holds boiling blood and flesh.
Those who lived a life of meditation, grace, and discipline are those who can reach the dwelling place of Brahama. "This is a place of intensely spiritual atmosphere, whose inhabitants live, free from disease, old age, and death, enjoying uninterrupted bliss in the companionship of the Deity!' They do not have a need to return to Earth, as they have freed themselves from material desires - this is the realm of immortality. This group of people enters Yamas world through the West gate.
Death is a natural and inevitable part of life. While Wester cultures fear and run from death, traditional cultures embrace it and live their lives fully and honestly.
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