Essence
Of
Dharma
Sindhu
UTTARAARTHA BHAAGA
Jeevita Putraadhikara: After
‘Aahnikaachaaraas’and Shaantika-Poushtika-Nithya-Naimitthikaas in the earlier
pages, Dharma Sindhu now describes the Shraadhi Vidhis,
Saangopa-Ashoucha Nirnayas and Antya Samskaaras. Before these aspects, it is
necessary to ascertain the ‘Karmaadhikaara’ or the eligibility to perform
Karmas in reference to Jeevita Putra or Jeevita Bhraata
or those whose father and elder brother(s) are alive. The
requirement for such a person is wear an ‘Uttareeya’ or an additional cloth over
and above ‘dhoti’ or the main garment on the body of a Brahmana; in fact an
Uttareeya is a symbolic additional Yagnopaveeta or the Sacred Thread. It is
asserted : Eka Vastro na bhunjeeta na kuryaad devatya archanam/ ie.
there should not be a single garment on a Brahmanas’s body for performing
various Karyas especially in Devataarchana and bhojana. A person whose
father-grand father and elder brother is alive is not qualified to perform
‘Agnyaadhaana’ earlier to them; the same is applicable to the Karta’s
juniors like a son, a grand son or younger brother(s). Like wise, when father
or his elders should performYagnas or SomaYaagas, the younger ones should not
execute the same. The same is applicable in the context of Purnimaaneshti,
Darshaneshti, and Agnihotra Homaas. This regulation is applicable to the
juniors of the Jeevita Pitras too. However, the Jeevita Putra could be allowed
to carry out the duty with the permission of the elders concerned alive except
in the specified cases of Pitru Krityas, Darshaadi Shraaddha-Tarpanas and Pitru
Daanas. There might be cases, when father might be available but not the
mother, then Shraaddha Karmas at Places like Gaya Kshetraas might have to be
done by the Jeevita Putra as an exception since the Shraddhas have to be done
not only to the three generations of the dead mother but also to the grand
father and the great Grand Father/ Similarly, yatras by the Jeevita Pitra to
Maha Nadis and Tirthas would involve Gaya- like situations and there again, the
Jeevita Putra should exercise similar dispensation despite the fact that the
father was alive. Also, the Jeevita Putra is required to perform ‘Pinda
Sahita Prayabdika Shraadda’ to the dead mother. In the event of the father
assuming Sanyasa or having become a vagabond, then too the Jeevita Putra is
required to perform Darsha Shradda, Mahalaya-Sankranti-Grahanaadi Shraaddhas
addressed to the grand father and the great-grand father and the Matru Varga;
but these Shraddhas would be without Pindas and the Sankalpa should be also
like wise. A ‘douhitra’ or the son of a daughter even if his father were alive
should perform Shraddha with pinda to his grand father on the maternal side on
the Ashwina Shukla Pratipada besides yearly ‘Abdika’. In the same way, one
should perform Sapinda Pratyaksha Shraaddha to his paternal uncle if the latter
does not have children. Thus a Jeeva Pitru has to perform four Shraddhas on the
paternal and maternl side if needed in the special circumstances.
Interestingly, a woman is empowered to do the Sharddha to her dead husband if
the couple had no children rather than by her the husband’s brother’s
progeny! Also if there is no son, the husband has to do his wife’s
Shraddhaha ; but some opine that his brother’s sons could take up the task.To Jeevata
Pitruka, there is no ‘Adhikara’ or right to perform Tarpana to
Pitrumahaadis orManushyaPitrus, since that right is reserved only to his
father, but he is not debarred from Agnishwaattadi Devarshi Pitru Tarpana. Thus
he (Jeevita Pitruka) he has the Snaanaanga Tarpanaadhikaara in the Brahma
Yagna-anga Tarpanaadhikaara and hence the Shraaddhaanga Tarpanaadhikaaraa too
as a corrollary.Thus even as a Jeevat pitra he is authorised to offer Tarpanaas
to Yama and Bheeshma: Jeevat Pitraapi kurveeta tarpanam Yama Bheeshma yoh/
However the Jeevita Pitruka cannot perform tarpanas other than ‘Shraaddhanga
Tarpana.’ In the ‘Shraddha Prayoga’ in general, there is no requirement of
bending the left knee. Another general regulation is that the Shraaddha Karta
should not resort to ‘Vastra Nishpeedana’ after last Snaanaas in rivers or
water bodies. Normal regulation is to perform Pitru Karma with Apavasya-
Yagnopavita dharana; but in the case of Jeevita Pitra, the Apavasya is only
upto the elbow level. In the case of Jeevita Putra if the mother and her father
are not alive, then the sons should perform Mahalaya or Darsha Shraaddhas, they
are required to state: Pituh Pitamah Prapitaamahaanaam Pitamah
Prapitaamahanaam Pitur
MaatruPitamahPrapitaamahaanaa;PiturMaatruPitamahaanaamPiturMaataamahaMaatruPitaamahaMaatruPrapitaamahaanaam;Sapitneekam/aand
make ‘Paarana Trayam’. If one’s father or the his brothers are nodoubt alive
but unable to perform the Shraddhas, then the eldest son of the family could
proxy stating: Piturmuka Sharmano Yajamaanasya Pitru Pitaamaha
Prapitaamahaanaam/ It is emphasised: Sarvatra
Jyeshthassaivaadhikaarah, Vibhakteshu pruthak pruthak/ (As a rule, the
elder is eligible in the Shraaddha Karmas, unless the brothers perform the
Shraddhaas individually). In the rare event of one’s father-grand father and
Great Grand Father are all alive, then there is no reference to shraaddhas at
all. If the father is dead but grand father is alive, then the Shraddha Karma
is aimed at the father and the great grand father only.If both father and grand
father are gone but the great grand father is alive, then the Karma is to be
adjusted accordingly. In case the Shraddhaas are preformed by divided brothers,
then Vaishvadeva Karya needs to be done individually. In such a case, Vaishvaanara
is to be done in Pitru Yagna as a part of all the Pancha Yagnas, like Deva
Yagna, Bhuta Yagna, Manushya Yagna and so on. This Regulation is in the case of
Jeevita Pitrus also. However, Jeevita Putra or Garbhini’s Pati should not
participate in the Karmas of Mundana or Head Shaving, Pinda
Daana and above all Preta Krama. Sampurana PretaKarma involves burning of the
dead body, Vahana or carrying it, and Sapindikarana Paryanta ‘Adhouhrva Dehika
Karma’. That is why Jeevita Pitras are not allowed even ‘Raaga Prapta’ or
voluntary Mundana too. As a rule,, mundana is done in respect of Choodaa
karana-Upanayana- Adhaana- Darsha-Pournaamaasha-Jyotishtoma, Tirtha
darshana-Praayaschitta-Matru Maranadi Naimitthika Karmas. Some persons opine
that mundana should also be done in connection with Kaamya Naga Bali. Gangaayaam Bhaskara Kshetrey Mataapitaryo Guro
Mritou,Aadhaaney Somapaanecha vapanam Saptasu smrutam/ That is:
Mundana is required in connection with Seven Contexts viz. Ganga
Snaana, Bhaskara Kshetra, deaths of parents and Gurus; ‘Aadhana’ and
Somapaana. Therefore, Jeevatptruka is not authorised to perform Pinda
daana in Naandhi Shraaddhas and Titha Shraddhas; or in the eventuality of
father turning a Sanyasi then Darsha-Mahalaya Shraddhas without Pinda Pradana.
It may be noted that Pinda Pradaana is allowed only in Pitru Yagnas, Soma
Yagas, Mataamahaadi Vaarshika Shraddhaas, Gaya
and other Anvashtakaadis. Vivaha Vrata Choodaasu Varshamartham tadarghakam,
Pinda daanam Mrudaa Snaanam na kuryaattila tarpanam/ (In the case of
Vivahas-Upanayanas-and Chooda Kaarmas there are restrictions for one year, six
months, and threemonths respectively for Pinda Daana, Mrittika Snaana and
Tila-Tarpana).
‘Shraadhaadhikaara’
(Entitlement to Perform Shraddhaas): Having discussed at length about the
Jeevita Pitra and his ‘Adhikarasas’, Dharma Sindhu now narrates that the
fundamental eligibility to various Karmaas like Vaarshikaadi Shraddaas,
Daaha-aadi ‘Urthwa Dehika Preta Krityas ’or Trans World / OtherWorldlyTasks
resting squarely on the Auorasa Putra or the Putra born of a
regular wedlock from the same Kula. In fact, there are eleven other kinds of
Putras like Khetraja Putra borrn to a wife of sickly or impotent or
even deceased husband, the last catergory of which being Veda Vyasa Maharshi
who after his brother Vichitraveerya’s death gave birth by Viyoga Ceremony to
the born- blind Dhritarashtra, Pandu Raja the accursed and dead and Vidura the
Son of a Servant woman; Dutta Putra or the adopted son; the Krittrima
Putra or the artificial son; Godhupanna Putra or the one
born of a secret wedding; Apaviddha Putra or the one abandoned and
subsequently accepted; Kaaneena Putra or the one born out of
illicit relationship; Sahoda Putra or born out of pregnancy; Kreeta
Putra or a son bought over; Pournabhava Putra or born of a
widow or a destitute; Swayam Dutta Putra or somebody’s son
offering himself and seeking adoption and finally, the twelfth kindIn the event
of the Jyeshtha Aourasa Putra is unavailable at the time of the death, the
Sarva Kanishtha is deemed eligible for Sapindeekarana Paryanta Preta Kriyas and
await the eldest to return till Sapindeekarana even for a year and if
need be perform the Maasikaas meanwhile. But if the youngetst is a
‘Saagnika’ then he could perform Sapindeekarana on the twelfth day itself as
scheduled. In the event of there being no ‘Aourasa’, his douhitra or even any
body among the Kshetraajaadi Putras, the next choice would be of a ‘Datta
Putra’; Maataa Pitaabhyaamanyatarena vaa Vidhi :Purvam dattah Pratigruheeta
Suvarno datthakah / (He who was formally taken and given by the consent of
the Parents is called Suvarna Dutta Putra and hence the obvious choice next to
Aourasa Putra is Dutta Putra alone who is eligible). While there seems to be unanimity
of Dutta Putra in the absence of Aourasa Putra, such unanimity is unavailable
in respect of the Auorasa Poutra or Dutta Poutra. Some intrepret that between
the Poutras, those who are ‘Upaneetas’ already are more eligible while others
argue that being of tender age, Upanyana or Chooda Karma would not confer the
eligibilty as they have to be tutored and trained by the Brahmanas either way
since the differentiation should not be on Upanayana or other
wise. Another feeling of the wife of the deceased states that in the absence of
a Dutta Putra or Poutra, she migt as well perform the last rites – viz.
‘Daahaadyuttara Kriyas’ just as her husband would have performed if she
would have died!
‘Daahaadhya-Adhikara Nirnaya’ to
Strees: To those of feminity, the father is the Karta to the unmarried
women, or alternatively her brother(s). To those who are married, her sons have
the eligibility to attend to the post-mortem thirst of the mothers. In case,
they are not there, her Sapatni (Co-Wife) Putras have the responsibility
or their sons or grand sons. Otherwise the Bharta or the husband or the
daughter or her douhitras/ sons or grand sons could perform . In any case, all
acts including the thirst at the time of her depature or the end of life,
and the other requisite tasks be fulfilled till ‘Sapindeekarana’ as the last
mentioned Karma could be fulfilled by her son only. In the absence of her son,
any of other acts from Daaha to Dashaaha could be done by Sapinda Kartas to the
King of the Land but from Ekaadasha Daaha to Sapindikarana has to be done by
the progeny. The Anumasika Samatvatsaraadi Uttara Kriyas need to be done by
either Sapindikaas or others against payment of money like the dead woman’s own
putras. The King also could perform the needful kriyas. If some body like the
King or his agent / Karthas usurp the money and do not perform the Preta Kriyas
properly, the curse to the Karta and his Vamsha would be too heavy. Kechit
putra patyorabhaavey Streenaam Douhitraadibhihi Sapindikarana Rahitaa
Evottaraah Kriyaah Kaaryaah, Sapindikaranam tu taasaam na Karyam/
Sapindikaranaabhaavepi Ekodrushta Vidhaanaa Vaarshikaadikam
Kaaryamityaahum/ ( In the case of women who neither have husband nor sons,
Douhitraadi should perform Uttara Kriyaas but not the Sapindeekarana; in the
absence of this Ekoshti Vidhi-Vaarshikaadi be executed or the Saamvatsarikaadi
be done formally). Brahmanas should never indulge in Paitruka Karma; if they do
so, either by lobha /greed or bhaya or fear or any other consideration, then
they are doomed in their current and next lives.
Dattaka Kartavya: If a person has
no son to the Janaka Pita or the father by birth and if both the fathers are no
more, then the Dutta Putra has to perform both the Samvatsara Shraaddhas
separately; In Darshana-Mahalaya Shraaddhas, he has to make the Sankalpas
distinctly although in respect of Pinda Daanas the Karta has the option of
stating the to sets of Pitru-Pitamaha- Prapitamaha Sankalpas together or
independently. If the Janaka Paalakaas have sons otherwise then the Dutta
Putra need not perform the obsequies or Anthya Kriyas or Vaarshika Shraddhas.
Brahmachaari Vishaya Shraadda: The onus of Brahmacharis Shava
Nirvahana, Antya Kriyas, Maasika-Vaashika Shraaddhas is on the Parents or
Maternal Grand Father or Guru; their Ashuchi would be for ten days and their
Bhojanaas are forbidden to outsiders. Brahmana Stree Vidhi: Shraaddha
Vidhis need to be done by Brahmanas as Strees are to recite Mantras of Pouranik
content only in connection with Vratas without Vaidika Mantras. Recital
of Vedika Mantras is futile and would have adverse impact.
Om Tat Sat
(Continued)
(My humble salutations to
the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and
also my humble greatulness to Brahmasree
Sreeman V D N Rao ji Philosophic Scholar for the collection)
0 comments:
Post a Comment