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Srimate Ranga Ramanuja Mahadesikaya Namaha Srimate Nigamanta Mahadesikaya Namaha Sri Ranganatha Divya Mani Padukabhyam Namaha
Apara Prayoga
Now we start the review to get a birds’ eye view appreciation of the Apara Prayoga. Because of the inauspicious nature of the Karma and the sentiments, it is a subject shunned by the public at large. Most of the loukika public have little knowledge as the utterence of the word “Karma” is deemed as inauspicious. This subject has thus remained the exclusive domain of the Vadyars. The general feeling is that the Vadyars exploit the Karta taking advantage of this ignorance.
Ganapati Sri U.Ve. Swami has made the subject easily understandable. If a religions function or karma is performed with a family with a good knowledge of why and what for, the satisfaction and dividend of beneficial results are high. The author has thus done us great favour by making the difficult easy to understand. This field being not too familiar, the reviewer is in the risk of either overstepping or making erroneous comments.
Paribhasa (परिभाषा)
The first sloka “R” is itself pregnant with meaning and as serves an appropriate threshold to the subject matter. The paribasha portion given in the Purva prayoga is equally applicable to this Apara part also with difference or changes required for this part. A few such differences are mentioned below: The functions of the first ten days have to be done by the Karta wearing wet clothes and with the Prachinavita position of the holy-thread (y). The items lika achamana, pranayama and pradakshina should be performed only with upavita. Every rule has some exceptions. This rule also has a few exceptions which should be carefully noted and followed. When the dead-body is carried to the burning ghat, at three places pradakshina and apradakshina are prescribed. On this occasion even pradakshina should be made with prachinavita only.
Jiva Prayaschita
This is a ceremony which a person can do it for himself when he is fit, well and sturdy. This comprises mantra snana, krichra, kaveri snana, dasa dana (10 gifts). The benefit is that the person will be able to take full bath in the river. If it has not been possible to do so, he can have it performed through his son as proxy. The Tamil write up in page 3 is incomplete and continued at page 5. The process is well explained.
Utkranti “Go-danam” (CD)
It is evident that all these, if done when one is healthy, the benefits to be achieved will be enormous. But if not earlier, then it may be done when the death is shortly expected, by the son at the stage the breath is gurgling (making noise) at the throat. After the godana is done, prana mantra should be said in the right ear, keeping the head of the dying person (male or female) on the right lap of the son. The karnamantra should be followed by Dwaya, ie, ‘‘श्रीमन् नारायण चरणौ शरणं प्रपद्ये । श्रीमते नारायणाय नमः ॥
Consuming to the fire (दहन)
" The karta with his brothers and paternal cousins, takes bath in the river or tank in “prachinaviti” facing southern direction. He then wears “Thiruman” (urdva pundra) without Sri Churna. In sankalpa he says only तिथौ and does not say “शुभ” or “पुण्य’ before Thithi. The pavitra is made of only one darbha. While doing achamana he should be in “upaviti”. Then with prachinaviti tuft without knot (if he has a tuft) takes a pot of water and reaches home silently, with his veshti only (344). He should not wear angavastra or towel (उत्तरीय).
In practice ladies wash the dead body by pouring water. But as mentioned ‘“घृतादिभिः लिंगादीनि” is not performed for obvious reason. If the decad person is a woman perhaps ladies may be washing the genital of the dead-body incidentally. Only thriuman is applied on the forehead of the dead body. Sri chuma is not applied at this stage.
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Sri Churna Paripalanam
This is a special observance by Sri Vaishnavas. It has been mentioned that this is a function specified in the “Vriddha Haritha Smriti”. The elderly Sri Vaishnava Swamigal present there are requested to initiate the function (3). The swamigals recite Azhwar’s pasurangal i.e. Kovil Thiruvaimozhi. The kalasa sthapana japa etc., mentioned in the sruti is not followed. Turmeric powder prepared on the spot ponuding with wooden-ural and ulakkai (உரல், உலக்கை) is put in the thiruman which is already on the forehead of the corpse. In the cases of Sanyasis this is performed as specified in the smruti vide page 10 of part.
Pretagni Sandhanam ப்ரேதாக்நி ஸந்தானம்
This being an it has been clearly stated at each stage, that the actions are to be done differently and in directions opposite to the . This should be carefully analysed and borne in mind. It has been stated that paristharanam is an exception. As will be seen in page 14, 3gp, anfaacu pranayamam has to be done in “upavitam”. The position of in the various stages of religious function should be meticulously followed as the benefits depend on this. The Tamil portion in pages 11 and 12 should be studied and noted.
Agni Nirnaya
The names given to the various types of “Agnis”, their significance, the occasions in which these are to be used are clearly specified from page 14. It is observed that the Tamil version on pages 13 and 14 are very helpful. The various Agnis are (i) pretagni, (ii) uttamagni, (iii) kapalagni and (iv) tushagni. In pages 15 to 18 the steps by which the above types of Agnis should be prepared are mentioned. The Tamil rendering is very useful. The store of information is very interesting even for the unfamiliar reader. The method of preparing the Tushagni is! surprising. “Yekarcha” vidhi is a separate method for unmarried girls and boys mentioned in page 19.
The death is of various types of persons. Each type is (xxi)
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required to be dealt with different prayschittas that are prescribed for each case. The cases are (i) death in a foreign country, (ii) death of the husbands of (a) (in monthly period), (b) pregnant lady, (iii) if the dead body has not been burnt within 10 hours of death i.e. 25 Ghatikas, but is burnt after 10 hours, (iv) if the death occurred before “Brahma Muhurta” i.e. before 4 a.m., (v) passing urine or stools at the time of death owing to (vi) death in dakshinayana, krishna paksha or mid-night, (vii) death by snake bite, (viii) death by animal attack, and (ix) death by animal teeth or horns, (x) death by drowning, (xi) death by thunder. It is surprising how our elders have conceived prayaschittas for these. These items have been clearly explained in detail. Sri Ganapati Swami has made this part very interesting.
After page 13, the Tamil write up is not aligned with the Sanskrit portion’s on that page. This affects the case of reference and beats the very purpose of printing the Tamil version is effected.
The prayaschittas continue, (xii) death by ladies in monthly period or during pregnancy (pages 30 to 34), (xiii) Asouchi’s death, (xiv) Urdva, uchichistadi.
Our rishis and sages have thought of the possible doshas, picked up suitable vedic mantras and designed the tantras so that the soul will reach the Lord without any obstruction. It is the duty of the son to do the karma sincerely to help the soul of his parent to reach Vaikunta.
Paithrumedikam
The procedure mentioned in pages 28 to 32 of the Tamil writeup is not observed in practice. After leaving the house the dead body is taken to the ghat without any stoppage. The further rites are conducted only in the ghat. The thumbs and toes are already tied soon after death. It is not done again. After chanting the mantra “T” (page 29) the new cloth is put on the dead body. It is not customary that the old cloth is taken by the karta and kept for use.
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The practice of dividing the route to the ghat into four parts, repeating the process from times is not in vogue. In these days the municipal hearse car is used for carrying the body. All the rites are done at the ghat only.
Chitikaranam
This is regarding preparing the pyre. In towns and cities the pyre is prepared by the servants in the smashanam (Rudra Bhoomi). In Maharashtra and other northern parts where our population is limited, the pyre is prepared by the relatives and friends under the guidance of the priest. In the case of electric cremetorium the question does not arise.
Agni pradanam and Anusamsanam
After describing Agnipradanam (lighting the pyre), Anusamsanam () is described. The posture in which the karta should sit, the position of his hands, legs, as given is strange. ie, such as we do not generally adopt. The nine mantras to be chanted in udatta (ஸ்வரம்) only in continuous strain (page 37 Tamil portion) one after another. When the first “Rikh” is over, pranava is to be uttered with three matras (HET) and without break the first half of the second mantra should be chanted and then have a stop. Similarly the rest should be chanted (vide page 37 of Tamil and pages 46 & 47 of Sanskrit portion). Presumably because of the rigour in posture and utterance this part has dropped off by itself. It is not in vogue.
Nagnaprachachadanam
This is of the nature of Sraddha and is done Ama/Hiranya rupa. But chewing of neem leaves, using white mustard, using of gomayam is not in vogue (page 41 of Tamil portion).
Nadi Thataka Kunda (நதீ தடாக குண்டம்)
Pashana sthapana and ekothra vrita are explained in these pages. There is an important note that the pashana (stones), vasudaka cloth, the vessel for water, the cooking vessel etc. should all be preserved very carefully. If any of them is lost
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or misplaced, the loss entails redoing the karma again from the first day. Obviously every one is careful in this respect and avoid loss or misplacement.
Asthi Sanchayana
From this page the aligment between the Sanskrit and the Tamil portions has been restored. Asthi sanchayana is done on the day following the dahana. There is a note that the bones may be collected on the 3rd, 5th or 7th day. One cannot envisage for what reason this is to be delayed. All are very eager and anxious to collect the bones on the next day especially in the cities. The version saying fourth, sixth and eighth day is confusing. The procedure is clearly described. It is stated that in olden days ladies (who had reached menopause) who have passed the child-bearing stage used to be involved in picking bones. This practice has ceased. The pot of bones after chanting the mantras and doing the tantras is consigned to water chanting the mantra “Dada punatu” (Tamil page 64).
Prabhuta Bali
The offering of “Prabhuta Bali” is explained in page 71 and 72. After this, the karta disposes of the Bali and other items in the prescribed manner. He takes bath and gets ready for Skanta Homa. This is colloquially called “Ananda Homa”.
Shanti Homa
The karta wears dried clothes, thiruman with srichurnam and pavitram made of two darbhas. It is practically not possible to procure the things mentioned in page 73 for this homa. Strangely one of the items is skin of a bull (see page 74). It is interesting that the ahuti should be performed through the stalk of the leaf used as “Dharvi”. The Ananda Homa is described in pages 79 and 80.
11th day rites (एकादश अह्नि)
On the 11th day the karta should take bath after 6 ghatikas of sunrise and perform the preliminaries such as stated at pages
I
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80 and 81. The vrishabothsarjanam is described in pages 80 and 81, it is said that the right ear of the male-calf chakra and in the left ear sankha should be drawn (written) with turmeric powder and sandal paste. Further the mantras “pisanga rupa” पिशङ्गरुपसुभरः is to be recited in its right ear and in the left ear “Tannas Turipa” is to be recited. It is to be worshipped with “Shodasoparchana” (16 upachanas) (page 82). The danas mentioned here are given during Ananda Homa of the 10th day function. The writing of chakra and shanka are not done.
Adya Masikam
This part deals with Adya masikam, Argya grahanam and conducting of the Shradda on the 11th day under 24 sub-headings. The clear description of each part should be studied closely and carefully. The performance of 11th day shradda being very important, it should be given due regard and attention.
It is significant that “anna sesha” the balance of eatables should be thrown in water, in a river or tank. It is not specified whether it can be burried under earth if no river or tank available (see page 154 Tamil).
12th day function
The 12th day function is commonly spoken of as “Sapindi Karana”. As purvanga, nithya karmanushtana is to be observed. Then Agni Sandana, Aaupasana, Pancha dasa (or shodasa) is performed. If convenient Panchadasa (Shodasa) may be first performed and then Agni Sandhanam Anupasana. The details are given at page 106. The sankalpa is given at page 107 and 108. The sapindikarana sraddha details start from page 109. Two slokas called Pithru gatha in Vishnupuranam are given in page 110. यूयं तेभ्योऽवसीदत". These slokas are recommended for being recited not only on this occasion but also in Ts. This is not heard of and hence not familiar. The procedure for sapindikarana is described under the headings, “Varanam, pada prakshalanam, patra sandanam, ( …
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Argyam, Bhojana sthala suddhi, Avahanam, offering of flowers and sandal paste etc. Argyam again, Pradhana Homa and Bhojanam. In abhisravanam purusha suktam should only be chanted (only from the first pratyabadika sraddha sri suktam etc are also recited).
The portion from pages 106 to 148 is very exquisitely written in such great detail that it is very easy to follow. We will do well to go through frequently to familiarise ourselves with the nuances. In page 143 it is state if Vishnupada is available with the karta, it may be placed on the darbha bhugna with the “pada” on the east. The priests have not so far mentioned this important fact so far. In page 135 of Tamil version, it is stated that the karta in prachinaviti seeks an assurance or obtains an approval from the Brahmins that they accept that the Sapindi karana has been deemed as performed in accordance with the shastras. The Brahmins gracefully assure him let it be so, d
The description of the alternate methods of प्रकिर and विकिर (Prakira and Vikira) at pages 149 and 150 of the Tamil portion may be observed as appropriate. The “Boktas” should get up in the order of Visvedeva, Vishnu etc. This order is not known to many people.
From page 150, the subsequent part is described. (i) Brahmana Visarjana, (ii) Pinda Pradana, (iii) Argya Samyojana etc and the danas (gifts to be given) vide page 154. The order in which the Brahmins sit and get up before and after the Bhojana is mentioned in page 152 of the Tamil portion. The procedure to be observed for ai (Pansupani), dakshina, leave to depart are described in pages 153 (Tamil) and pages 159 and 160 (Tamil).
It will be noted the Sraddha portion is the same as for the annual ceremony with the addition of Pretavarna only.
The rites regarding Pindapradana, Argya Samyojana, Treta Karanam, Danas, Pinda Samyojanam and list of items that may be given as dana in these pages.
Brahmamedham
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It is specified that Brahmamedham can be performed only if the dead person, the karta and vadyar have studied the vedas in the system and are very desirous of reaching Purushottaman. The pitrumeda and brahmameda go hand in hand. For example, the karnamantra kriya should be first performed according to pitrumeda and immediately according to brahmameda also.
Garbhini Samskara
This part requires special attention and has to be studied carefully as this is a very delicate topic.
These pages deal with
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Karana Samskara: This is the samskara for the deadh within 24 months of birth ie, before the commencement of the 25th month. The body is burried.
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Ekarcha Vidhi Samskara: Death of young boy or girl during the 25th month and thereafter. The procedure is dealt with age wise.
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Asthi dahanam: and
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Prati Kriti Samskaram: (ff) As his won’t the author swami has dealt with these topics also in a vivid manner with a view to educate the learners.
Conclusion
The book fulfils the long felt need of decades. As already stated these two books will serve as concise encyclopaedia, reference book, handy guide and text book for learners. These will bridge the gap between the karta, performer and the vadyars. The performaer will be able to take more interest and involve himself more closely with knowledge of the significance of what he is doing. While I am not competent to compliment on the astornding and amazing erudition of sri u bha ve Srinivasa Desikacharya Ganapatigal, I cannot but mention the same. The style adopted is simple and all the items explained in detail without being too elaborate or too short. The intricate ideas have
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been explained in simple language. The Brahmin community is bound to be grateful for ever.
I submit my very humble pranamams at the lotus feet of Sri Srimad Andavan swamigal for blessing the work with HIS Anugraha Bhashanam. We are thankful to the Paduka charities for bringing out these two volumes and also Asoucha Sangraha of Sri U.Ve. Ramabhadrachar swamigal of Sundapalayam. The volumes have been printed elegantly in bold letters both in Sanskrit and Tamil languages. I am also very grateful to my close friend and well-wisher Sri R Sowriraja lyengar, M.A., Pune, who unexpectedly came to visit me. He kindly consented to stay with me and helped me and give final touches to this review.
I do not find suitable words to express my gratitude for the honour and privilage given to me to write this riview.
Special humble request with Pranamams at the lotus feet of Srimad Andavan for HIS blessings, Sri ubhayavey Srinivasa Desikachar swami (Ghanapadigal) of Mannarkudi has enlightened the Vadika society and ioukikas with authentic liric informations. These two books are highly useful to the learners and especially to Purohita. For this great service he should be honoured with president award. His Holiness Srimad Andavan is bound to bless the revered Mannargudi Sri ubhayaveya Desikachar swamy to get all honours and accoldes for his contribution.
भूयो भूयो नमाम्यहम् । अच्युतः प्रीयताम्
East Valuthoor
VR Srinivasan
25.12.1996