Rituals after death as per Hinduism

To enable mankind to get closer to God through the medium of various events that occur from birth to death, Hindu Dharma has formulated various religious sanskars. Among them, the post-death rite is the final sanskar.

Rituals are to be performed after cremation till the 13th day after death.

1)The standard cremation ceremony begins with the ritual cleansing, dressing and adorning of the body. After bathing the dead body, it is decorated with sandal paste and garlands after applying Pundram as per family tradition. Sastra says that if the body is decorated with sandal paste, garland etc. offered to Lord Vishnu, the jiva attains to meritorious world. The thumbs of hands and feet should be tied with white thread. Then the body should be laid on stretcher („Paadai‟ in Tamil) built for the purpose from bamboo etc., with head in the southern direction slightly lifted and the body should be covered completely in new cloth with chanting of mantra.Son should keep his parents head on his right thigh and chant in his right ear sacred mantras including Panchaksharam, Ashtaksharam, Rama Shadakshram etc. Once the life departs the son should spread Darbha grass on the floor and lay the body on it with head in south direction. The son and the other relatives can wear Utthariyam now and wear the yagnopaveetha on the right shoulder (Prachinaveeti) and perform Namaskaram to the dead person. Women should leave the hair open and perform Namaskaram. When the body is carried to the cremation yard from the home, grandsons (Poutras) hold fire stick („Theevetti‟ in Tamil)) burningin ghee. Karta will carry Agni in a mud pot in hand, followed by Gnaatis carrying the body. No one should come between the Agni and the body. The seven Prana Sthalas(life centres) of the body viz., mouth, two eyes, two ears and two nostrils should be purified with ghee; Gnaatis and Karta should feed raw rice in the mouth through thumb. Then the Karta should take Agni and stand at the eastern side of the body facing west and place the Agni in the chest area. Then he chants mantras offering the body as Ahuti in Agni and praying for the Jiva‟s attainment of good state and the Indriya Devatas to get back to their abodes leaving the body and seeking help of people on the way travelled by the Preta.

2) Rituals to be performed on the same day after cremation:
Immediately after cremation, bathe by taking a dip in a river, lake or with well water while chanting continuously. Offering tilānjali (Offering sesame seeds [til] and water) After returning home, keep the ashma in the area around the tulsī. Bite a neem leaf before entering the house. Then perform āchman (Sipping water from the palm), touch Holy items like fire, water, cow-dung, white mustard etc. and then step on a stone (Step made of stone) before finally entering the house slowly.

Some neighbouring house, prepare a food item called ‘pithalē-bhāt’ (pithalē – a sauce like gravy made from gram flour boiled and spiced; bhāt – plain white cooked rice) for meals and bring it to the house of the deceased. Take a small portion of this on a leaf (preferably a banana leaf) and place it outside the house as naivēdya (Food offered to the Deity as part of ritualistic worship) for Vāstudēvtā (Presiding Deity of the house) and Sthāndēvatā (Presiding Deity of the area). The remaining food is to be offered to the Ishtadēvatā (Benevolent Deity) and then consumed by all.

3) Immersion of asthī (Bones of the deceased)
The asthī (bones of the deceased) are collected either on the day of cremation or on the 3rd, 7th or 9th day and are immersed in flowing water before the 10th day. It is better to collect asthi on the 3rd day following cremation rites. If asthī are to be immersed after the 10th day then it should be done only after performance of the ritual of tīrtha-shrāddha.

The death ritual does not end with the elimination of the body. There is still the safety of the soul to look after. To ensure the passage during its voyage to the Otherworld, an eleven-day ritual called shraddha is performed. It "consist(s) of daily offerings of rice balls, called pindas, which provide a symbolic, transitional body for the dead.

4) Pashana Sthapanam and offer of Tilodakam, Vasodakam and Pinḍadān
According to the science of rituals, rites such as tilānjali and pinḍadān (Ritual of offering of rice balls) should be performed beginning from 1st day till the 10th day. Visham shrāddha should be performed on odd days. If that is not possible then uttar-kriya should begin from at least the ninth day. Nowadays, however, pinḍadān that should be performed from 1st day to 10th day is performed as a combined ritual beginning on 9th day or on the 10th day. Though the body has been burnt, the Preta undergoes burning sensation in its subtle body, severe hunger, thirst and dryness of mouth. For offering relief from this suffering, Tarpanam with tilodaka (offering of til and water) and vasodaka (offering of water from squeezed cloth with three folds) and offering of coconut water etc., is done in two specially erected Kundams, one in the home and the other on the bank of the river.The two Kundas are known as Nadi teera Kundam and Griha dwara Kundam. In these two places, Pashana sthapanam is done; here Preta is invoked in a piece of stone over which a thread is tied. The house in which the Pashana stapanam has been done retains Aasoucham (impurity) till the Pashana, stone is taken away and disposed of. Tilodakam is offered three times on the first day, four times on the second day and so on, increasing by one everyday, to 12 times on tenth day. Vasodakam is three times every day. The youngest Karta will do the Tarpanam first and eldest at the last. Til (gingelly seed), kusa (darbha) and Tulasi are held to be very sacred and dear to Vishnu.

5) Tenth day is called Dasaaham. On this day, all Gnatis do Vapanam, take bath; with hair untied and single Vastra, they sit against NaditeeraKundam facing south and offer 75 Tilodakadanam and 30 Vasodakadanam.

Prabhutabalidanam
On the floor, as per the family practice, Kolam with odd number of lines is drawn; Vastra (cloth) is spread with tip facing south; Darbha laid tip facing south again; til with water is offered silently through the thumb; Annam, appam, and other snacks are spread. A large ball of rice kept in the middle over which ghee, honey and curd, are poured and Til with water is offered again. Prayer is offered to the PretaJiva to accept all these foods and to bless for the family to grow. With hair untied everyone performs Namaskaram facing south. Women also join in this.
Karta comes to GrihadwaraKundam and prays to the Pashanam (stone) for the Preta to depart to his place. Closing his eyes he removes the stone and places it on the cloth with eyes open, washes his hand, performs Achamanam with Upavithi; he takes Yava or paddy with cowdung and praying for the family‟s growth, he drops it in the Kundam and covers it with soil. He then proceeds with Prachinavithi taking the Pindam and the stone and reaches the river bank. Here too, he prays to the Preta to depart from the stone, removes the stone and covers the Kundam with paddy and cow dung. He then deposits the Pindam and the stones at the same location where he was disposing off the Pindam all these days. He then tears off the Vastram, which was used all along for Vasodakadanam and then takes bath. Then he pays obeisance to Brahmanas and prays for successful fruition of the Karmas. He does Vapanam and takes bath.

After completing Madhyahnikam, Karta performs Shanti homam and thus gets rid of Aasoucham.

After Aasoucham is gone,Anandahomam is performed for attainment of happiness. Then Punyahavachanam is done. Karta takes the Anandahomaagni home and protects the Agni (this agni is used for lighting lamp). That night snacks like pori and appam are offered to relatives. It was the practice in earlier times to ask brahmanas to read Garuda Puranam in the evenings during these ten days. Owing to paucity of brahmanas this has become rare now.

On 10th day, pinḍadān is performed in a Shiva temple or in a temple of another Deity situated on the bank of a river. After the pinḍadān on the 10th day, a little coconut oil is poured on the ashma and it is immersed in flowing water.

6) Eleventh day-Ekadasaaham
On the 11th day, panchagavya hom (Fire-sacrifice to appease Deities) should be performed in the house and panchagavya (A mixture of cow’s milk, curd, ghee, cow’s urine and cow dung) should be sprinkled all over the house. All family members should sip panchagavya. The kartā should make a sankalp (resolve) for the benefit of the deceased and donate food-grains and perfom dasha-dāns (Ten types of donations or offerings). Shrāddhas (Special rituals performed for the departed ancestors) such as Ekoddishta shrāddha, Vasugan shrāddha and Rudragan shrāddha should be performed outside the house, in a cowshed or elsewhere.

7) Twelfth day - Sapindikaran shrāddha :
Sixteen monthly shraddhas are performed on 11th or 12th day so that one becomes authorised to perform sapindikaran shrāddha. Sapindikaran shrāddha is performed on the 12th day. With the performance of sapindikaran shraddha, the individual attains the title of ‘Pitru’ and gets a place in Pitrulok. Really speaking, it is appropriate to perform sixteen monthly shrāddhas in the respective months and sapindikaran shrāddha a day before the yearly shrāddha; however, the present custom is to perform all this on the 12th day post-death itself. The departed jivas attain the Pitru state on getting relieved from the Preta state and then live in Pitru Lokam. They are in three forms, Vasu, Rudra and Aditya. When a person dies his father and mother are both Vasus in Pitru Lokam; Grandfather and grandmother are Rudras; Great Grandfather and Great grandmother are Adityas. The person who is dead now joins these three Pitrus in Pitru Lokam. The existing Vasu in Pitru Lokam becomes Rudra, after granting the status of Vasu to the newly joined jiva. The earlier Rudra becomes Aditya. The earlier Aditya merges with Pitru Devatas. The kriya which enables the departed Jiva to join his or her Sapindas, ancestors is called Sapindikaranam.

As Udakumbham (pot filled with water) is given as Danam, this Sraaddham is known as Sodakumbha Sraaddham. Coconut water is also given. This Sraaddham should be done on 12th day after Sapindikarnam is completed and continued everyday throughout the year till Abdikam.

Dasa danam are: cow, land, til, gold, ghee, clothes, grains, jaggery, silver and salt. In addition Deepa (lamp), Nouka (boat), saiya (bed), kambala (blanket), chatra (umbrella), chappal (padaraksha) etc. are all gifted on this day. If danams are not given, the Yamabhatas taunt the jiva saying that no help has come from the karta to mitigate his suffering. This helps to cross Vaitarani river close to Yamaloka.

8) The ritual of Nidhanshānti (Shānto-dak){Nava Graha Homam} On the 13th day, Pathēya shrāddha is performed and ritual of Nidhanshanti is performed. All the near and dear ones should be invited and served a sweet meal. In today’s times, this ritual is performed on the 12th day itself. Inviting everyone on the 13th day for a meal comprising sweets Due to the rituals performed on the 13th day, the linga-dēha (subtle body) penetrates the atmospheric range of earth and attains further momentum. Attaining momentum means cutting off all ties with his family members by the linga-dēha and developing a relationship with God. To greet this blissful process of doing away with the attachment with the gross body and developing attraction towards God, everyone is invited for a meal comprising sweets as a symbolic gesture.

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Rules for Mourning:

The "mourners" are considered to be the close family members on the male side. Women do not observe mourning rituals for their own parents but for the parents of their husbands, since through marriage they change their "gotra". Sons and daughters observe the rituals for their parents. Parent's do not observe for their children. Siblings can observe the rituals for each other. The The mourners should not eat meat, salt or drink alcohol, wear perfumes or shave during the 10 days of mourning from the day of death onwards.
Showering should be done daily with the minimum amount of luxury.
Cooking should not be done in the house and all food should be brought from friends' houses or take-away.
The mourners should sleep on the ground and not engage in any form of entertainment.
It is customary not to greet anyone or even to return a greeting.
Visitors to the house should not be entertained in anyway.
These rules should be observed until the 10th day ceremonies.
Restrictions should be observed during the entire period by Kartha by eating only once, sleeping on
floor, avoidance of union with woman etc.
If due to social and professional circumstances these rules of mourning cannot be observed for all 10 days they should be observed for at least 3 days.

Post Mourning Rituals On the 10th , 11th, 12th, and 13th day after the death, rituals are performed in order to mark the termination of the social isolation of mourning and the returning to normal life. Again these differ among the various communities.

These rituals consist of:
Apara Kriya - extending over first 12 days where son or Karta gives water and Pindam (food); he cremates (or buries) the body with mantras, thus taking it back to the five Mahabhutas (Akasa, Vayu, Agni, Water and Prithvi) and helps in cutting off the jiva‟s relation with the body. The Karta removes the Preta state of the jiva, raises him to „Pitru‟ state and unites him with his Sapinda ancestors.
Sapindi-karana — a rite to mark the transition of the deceased and a merging with the ancestors.
Punyaha vachanam — A purification ceremony
Shanti Homa — a fire-ritual for peace of mind for the family and for the departed one.
Ananda Homa — for inviting a return to joyous living and severance with death and mourning.
Sraddham - As the ceremony is to be performed with sraddha, it is called Sraaddham. Sraddha means faith and the resulting keenness to perform all rituals as per procedure. Dharmasastra prescribes ninety-six (Shannavati) Sraaddhas to be performed in a year.The Sraaddha, which, if neglected, results in sin and need for Prayaschitta (expiation), is of Nithya category.Pratyaabdika (Abda-year; Pratyaabdika- annual) Sraaddham for father and mother on the days (tithis) of their death is Nithya and must be performed without fail.
Shubha-svikrana (Nava Graha Homam) — done on the 13th day — offerings are made to the 9 planets and all the mourners bathe and wear new cloths. In the evening all the relatives and friends are invited for a feast.
Danam — giving gifts in charity. These are a minimum of five (1) sesame seeds (2) clothing (3) gold (4) a water vessel (5) coconut representing a cow and the price thereof. According to the wishes of the family a further 10 items may be given or even 16.
If 10 items are to be given they are: (1) Bhumi (potting mix) (2) sesame seeds (3) gold (4) ghee (5) clothing (6) rice (7) Jaggery (8) salt (9) silver (10) go-danam & a coconut and the price of a cow.
Basically at least three set of umbrella, fan, floor mat, and chapels are given as Danam.
Vapanam (shave)
Diksha - Sastra prescribes that after the death of father or mother, the karta should refrain from shaving, Abhyanga Snanam (oil bath), Tambulam, union with woman etc. This is the diksha to be observed throughout the year till Aabdikam.
Aasoucha Sangraham - Aasoucham is the impurity caused in an individual owing to birth (Janana Aasoucham) or death (Marana Aasoucham) among close relatives. Aasoucham goes away on expiry of the prescribed period of time and taking bath.
Gnati – Sapinda; Samanodaka The seventh generation ancestor of a person on his father‟s side is called „Kutastha‟. He is Prapitamaha‟s Prapitamaha. The male successors of this Kutastha in 7 succeeding generations are called „Dasaratra Gnatis‟ or ‘Sapindas’.Forefathers in father‟s side, above the 7th generation, are called Samanodakas.

Garuda Purana and Ramayana are also read during this time.
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Rituals in Continuation to 13 days:

Ekoddishta Sraaddham

Ekoddishta Sraaddham is Eka-Uddishta Sraaddham, where the Uddesya, the intended person, is only one (eka). This is to distinguish it from the normal Paarvana Sraaddham, in which the Uddesyas are three ancestors- father, grandfather and great grandfather; or mother, grandmother and great grandmother. Pavitram is of one darbha; there is only one Argya Patram in this. Aavahanam and Agnoukaranam are done without mantra chanting. In case suitable Brahmana is available for Ekoddishta Sraaddham, Sraaddham shall be performed invoking the Brahmana. In case Brahmana is not available, Homam in Agni shall be performed.

This is called Adya Masikam. Sixteen Sraaddhas starting from this Sraaddha on eleventh day are performed for the Jiva to get relief from Preta state and also from the state of Pisacha, and to enable the Jiva to attain the state of Pitru.
There are totally 16 Ekoddishta Sraaddhas to be performed during the year. They are: “Adya Masikam” on 11th day, “Unamasikam” between 27th and 30th days, Trai Pakshikam between 40 and 45 days, Una Shaanmasikam between 170 and 180 days and Unaabdikam between 340 and 355 days;

11 Anu Masikas ( which occur in the Tithi of death every month).

As per correct procedure, Sapindikaranam is required to be done only after Unaabdikam. But it is not certain that the Mukhya Karta shall be alive till that point of time. In case karta dies before Sapindikaranam, the karma done till then shall remain incomplete with the departed jiva not getting released from Preta to Pitru state. Hence it has become the practice to attract 15 Masikas and Una Masikas and perform them as Aama Sraaddham (offer of rice and vegetable), immediately after performing Adyamasikam, on 11th day itself. Sapindikaranam is done on 12th day and it completes the kriyas. This helps the departed Jiva to rise from Preta state and attain Pitru state and reach Pitru Lokam. As Ekoddishta Sraaddham is done before Sapindikaranam, it is performed for only one, namely the departed Jiva.

Masikam and Una Masikam Sraaddhas shall be performed during the year at the appropriate times, even though they might have been done on 11th day has Aama Sraddhas. This is very important for helping the Jiva on his long travel to Yama Loka on the tough route. However as Preta state has gone away after Sapindikaranam on 12th day, all these Sraaddhas shall be performed, not as Ekoddishtam, but as Paarvana Sraaddham for not one,
but three ancestors, namely father, grandfather and great grandfather; or mother, grandmother and great grandmother. Abhisravanam should not be done during Ekoddishta Sraaddham, Masikam, Sapindikaranam, Anumasikam, Naandi Sraaddham, Gaya Sraaddham etc.

Masikam etc.
As noted earlier it takes one year for the departed Jiva to move from the state of Preta to Pitru. One human year on earth is one day for Devas. Pitrus are also Devas. Hence the Jiva attains to Pitru State on the Deva Day next to the day of his death. As Preta Jiva under goes many changes during this period and suffers from severe thirst and hunger owing to memories of association with his earlier body,Sastra prescribes that Anumasika, Unamasika and Sodakumba Sraaddhas should be performed during this period. The days on which the sixteen Anumasika and Unamasika Sraaddhas are to be performed have been mentioned earlier. As regards Sodakumbha Sraaddham, Sastra prescribes that it should be performed
every day in the year other than the days of Anumasika and Unamasika Sraaddhas. This is called Nitya Sraaddham. In Sodakumbha Sraaddham, a pot filled with water is given as Danam along with coconut water. If not every day, this should be done at least on the day before the Masika Sraaddhas. In Anumasikam, Unamasikam, Ekoddishtam and Sapindikaranam, Abhisravana mantras are not chanted.

It was noted earlier that all though all the twelve Anumasikas and four Unamasikas are attracted in advance and performed on 11th day itself, it is necessary that they should be performed again on the due dates during the year. Further, as mentioned earlier, performing Sapindikarnam on 12th day and attracting Anumasikas and Unamasikas in advance and performing them on 11th day enables the karta to perform Naandi Sraaddham on occasions of marriage etc. during the year.

As these Sraaddhas are performed after completing Sapindikaranam, the two ancestors in addition to the dead person are invoked in them. While choosing the days for Unamasikam, Tithi of Prathama, Shashti, Chaturdasi and Amavasya, and Friday, and stars of Krittika, Jyestha (Kettai), Aslesha (Aayilyam) and three Pooras (Pooram, Pooradam and Poorattadi – Purvaphalguni, Purvashadha and Purvaproshtapada) should be avoided.

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General The traditional procedure of performing yatra is as follows:

One goes to Rameswaram initially and performs Tirtha Sraaddham. Bath in Agni Tirtham in the sea together as husband and wife and in the 22 wells in the famed Ramanathaswamy Temple are completed. Sand is collected from the Agni Tirtham. At Prayag the sand brought from Rameswaram is formed into Sivalingam and dissolved in Ganga after Pooja. Ganga water is collected from Prayag. After the Kashi/ Gaya trip is over, one has return to Rameswaram again and perform Abhishekam with Ganga Jal to Sri Ramanathaswamy. After this the karta returns home, performs Ganga Pooja and Samaradhana followed by Brahmana Bhojana. Prior to going on Gaya/ Kashi/ Prayag trip, one can carry dhotis (9*5) for danam- 12 Nos., other danam materials like Panchapatra etc., materials for Dampati Pooja like sari, blouse piece etc. Some people think that once Gaya Sraaddha is performed, it is not necessary to perform Pratyabdika Sraaddha annually any more. This is not correct. Performing Gaya Sraaddha is no doubt highly meritorious, but Pratyabdika Sraaddha is a compulsory karma which should be continued all through one’s life.

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Offering sesame seeds (tiltarpan) to departed ancestors:

When you leave this body you are guided into another world by a set of Devas or Angels. Pururava, Vishvedeva - these are their names. They come and guide you from one level to another level.

There is an ancient tradition in which the family members take a few sesame seeds and little bit of rice, and then they think of their ancestors and say, ‘May you be contented, may you be contented, may you be contented.’ They say this three times and then they drop the little grains of sesame seeds with some water.

The significance of this ritual is to tell the departed that – If you still have some desires in your mind, know that they are like sesame seeds. They are not significant, just drop them. We will take care of them for you. You be free, happy and contented! There is huge universe in front of you. The universe is infinite, so look forward and go; drop whatever is pulling you back. This is called Tarpana.

Tarpana means bringing satisfaction and fulfillment to the departed. It is done to tell them to be contented and move further. Water is the symbol of love. To give anyone water means giving love. In Sanskrit, Ap means water and it also means love. And in Sanskrit someone who is very dear is called Apta.

Significance and meaning: ‘Trup’ means satisfying others. The word ‘Tarpan’ has been formed from the root word ‘Trup’. Offering water to God, Sages, ancestors’ soul and human beings and satisfying them through it is called tarpan.
Objective: The objective of performing tarpan is that God, deceased ancestors’ souls etc whose names are pronounced while performing Tarpan, should bestow happiness on us. Tila tarpan means offering sesame seeds mixed in water to the deceased ancestors’ souls. Black sesame seeds should be used for Shraddha. If sesame seeds are not available then gold or silver should be used.
• Sesame seeds are the favorites of deceased ancestors’ souls.
• By usage of sesame seeds, the demons do not obstruct the ritual of Shraddha.

Another reason for the use of Sesame seeds are: Wikipedia says that the sesame is a small seed storing (vast) energy and is the favorite of Lord Siva (and others) for this reason. It makes sense to me that a deva would like a seed and that sesame seeds were handy at the time the ritual began.

Black sesame seeds are used during pind daan because it increases the chance of crow pecking the rice ball (white in colour) by 50%. Pecking of rice balls (pind) by crow is considered essential so that we can be sure of presence of subtle energies (our revered pitras) around us. Crows are usually considered to be vigilant of these subtle energies which our bodies are unlikely to feel.

It is also believed that Til originated from sweat and kusa (Darba) from the hair of Vishnu.

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Darbha (Kusa) grass

Another most important item used is Darbha. It is belived that at the base of Darba grass is Brahma, vishnu in the middle and Siva in the top. All three Devas are present in the Darbha.

It is given in few websites that there was a scientific study of Kusha grass. They found that this grass can absorb about 60% of radiation. It is proof that this grass has power to absorb all negative radiations in the environment.

Puranas and Upnishads describe that this grass came into existence after Samudra Manthan, the churning of cosmic ocean. When demigods and demons got ready to churn the cosmic ocean of milk, there was no one to support the base of Madhara mountain. Lord Vishu took the form of Tortoise [Kurma Avatar] and gave the needed support. During the churning, the hairs of the tortoise came out and washed away to the shore. These hairs turned to Kusha grass.

When the Amrita, the nectar was finally achieved, due to improper handling of the nectar, few drops of nectar fell on the grass. This further sanctified the grass giving it more healing properties.

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Another item widely used is Tulsi plant dearer to the Lord Vishnu. Tulsi symbolises purity. It is considered as the holy plant in the Indian Subcontinent. Tulsi got its name from Tulasi Devi, who was one of Lord Krishna's eternal consorts.

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Significance of feeding crows:

Crows play a significant role in Hindu mythology. ... Feeding food to crows is considered as being delivered to our dead ancestors. Crows are only birds which act as a messenger to pitra loka. it is said that when a crow makes a sound in the house, they are chances that some guests will come to meet them.

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There is one thing that is certain in this lifetime: eventually we all must die. A belief in the cyclical reincarnation of the soul is one of the foundations of the Hindu religion.