On the day of Vaikuntha, the organization conducts a Vedic chanting program. The Sadgati organization can be contacted for more details.

From seven generations, or since 700 years, many Akaala Mrutyu (time remained but energy might have run out) and Apa Mrityu (energy remained but time might have run out) might have occurred that we don’t know about. In these types of deaths, not only human beings but also cattle and other animals belonging to that clan might have died before their natural deaths. Thus, due to the deaths that occurred in the past, the people who are related to these debts may be subjected to several hardships as well as sufferings in the present.

In addition to all this, there might also be the possibility that our previous generations have killed many lives for betrayal, deceit, and selfishness.

In this way, some people might not have performed Shraddha Kriya Karmas (i.e., rituals) in an order that is mentioned in Vedic Shastras for the deceased at that time. As a reflection of this, Shani’s son ‘Maandi’ appears in the horoscopes of many people. This Maandi may cause many troubles and hardships, including physical, mental, and divine heat, to the concerned person. Hence, according to Jothishya, the elimination of its influence is very essential.

To get rid of all these kinds of problems, if one performs Vedic Shraddha rituals for the departed souls starting from Gokarna and ending at Prayag Raj, Kaashi, Gaya, and Badrinath places, the concerned person may eliminate his troubles and hardships that may occur in the present as well as in the future. And at the same time, that person can also progress in his life.

Death, according to Indian Vedic science, is not a finality but rather a part of life. Thus, by extending a helping hand to the deceased, living people can find meaning in their lives. According to Vedic experts, this layer of processes from the compassionate heart will reach the deceased. 

Any person who is trapped in a condition called eligible (yukta) can be helped by a living person. A person in the state of yukta can transform his consciousness (mind) into acceptance (grasping) and receive the directions of the living. This grant can be made within forty-nine days of the person’s death.

However, there is another type of proclamation. First, “no matter how long a person has been dead, he can be helped by the living” (those in authority). Second, the living can offer their help because the deceased has psychic powers.

These aids are in the form of rites, which consist of Yajnas.

A brief summary is as follows: According to the Indian Vedic tradition, the rites done for a person after his death are called “Pitru-Medha” or “Antyeshti.”

Note

Some traditionalists also consider this an inauspicious act. But, according to Vedic-science, it is auspicious as these actions are for the living person to execute his duties and as a metaphor for debt payment. It is the author’s opinion that there is nothing wrong with helping a person on the basis of their need. 

Here, Ishti or Medha means Yagnya (sacrifice). There is no doubt that all of them are giving guidance to the deceased, even though there are many different traditions for doing this. However, henceforth, this issue is seen only in the form of Vedic tradition.

When any person dies, he has to be cremated first. That is, the dead person’s body should be placed on a pyre and cremated by fire with a mantra.

Note:

All the organs of the human body are also forms of the five basic elements and energies. That is, it is made up of five fundamentals (Panchikarana). After death, they have to return and reach their sources. Thus, Vedic science says that a dead person should be cremated by fire. Agni, the great conductor of oblations (i.e., Havya-Vaahaka), is the main cause of this process.

If the dead body is buried or placed in a coffin without being cremated by fire, the body decomposes slowly. Thus, deities or associated resources do not receive energy or basic substances in a decayed state. Cremation by fire is the best method, according to Vedic science. Even the act of burning has to be done with the fire of worship (Upasana Agni).

Note:

According to Vedic science, a person should make sure that the fire that is created when he gets married does not go out even after the marriage and worship it till he dies. Such a fire is said to be the fire of worship (Upasana Agni).

At the same time, a person who is doing rituals should give to charity. This is because the materials cannot be given directly to the deceased person. Then, the Karna Mantra (i.e., the Vishnu Sahasra-Nama or Bhagavad Gita verses) should be uttered loudly.

Note

Vishnu Sahasra-Nama or Bhagavad Gita verses should be recited while the person is experiencing the dying process. Otherwise, it should be recited before the cremation.

Then, worship of the Pretah has to be done. (The words Pra and Itah come together to form the word Pretah.) According to the Vedas, Pretah means one who has departed from here. The Kartru (the one performing the rituals) has to give nine types of Havis (oblations) in the worship of this Pretah. (Note: This is because the nine types of formations are the guides of the deceased.) Then, the Kartru should sit facing the east direction and chant the mantra called “Yamya Sukta.” On the next day (only if it is favorable according to the Pancha-Anga) or on the third day, the Kartru has to do the act called “Sanchayana” (Accumulation).

Note: Sanchayana is explained as follows: In the process of combustion, some bones of the body will not be burned fully. Along with these, the ashes of different parts of the cremated body should be collected and left in the running water as food for the fish. This is because humans evolved from fish. Also, every Indian is a son of Mother Ganga. (For more details please refer to my book “Vedic evolution.”)

In the following days, the Kartru has to perform rituals (i.e., Nitya-Vidhi). This Nitya-vidhi is a ten-day ritual performed after a person dies. (Hint: Details of Nitya-Vidhi are given in the Garuda Purana.) After a person dies, his soul travels. It corresponds to the five types of prana in microform, with perceptions of deed and knowledge, mind, and intellect. Vedic science refers to this as “Linga Sharira.” Thus, the odors that accompanied the physical body are now accompanied by Linga Sharira. All these elements suffer terribly as a result of losing their physical bodies. Due to the removal of this one affliction, the Nitya-vidhi has to be performed by the living person, i.e., by Kartru.

The rites and methods of the Nitya-Vidhi Karma are briefly described below: Invoke the Pretah into a stone, in which it is to be enshrined. After that, Vasodaka means the Kartru has to perform prokshana (spray) on the invited Pretah by absorbing water in his uttariya (i.e., a cotton garment worn over the shoulders). (Note: The Pretah has heat, and this function is for its appeasement.) Eleven handfuls of water should be given along with sesame seeds to quench the thirst that may have arisen due to combustion. Also, in order to appease the Pretah’s hunger, one should prepare enough rice (i.e., enough to satisfy one’s hunger) on the spot. Use 90 percent of it to make a Pindam (in a ball shape) and pour milk and curd along with the mantram on that. The remaining 10 percent is to be given as Bhuta Bali (as an offering to Pretah). The remaining cooked rice in the pot should be poured there. The Kartru has to do this work continuously for ten days, starting from the day of cremation.

Note

Although the effectiveness of all these works reaches the deceased person through the mantras, two factors are important here: Kartru’s dedication and feeling.

Then, the Kartru must then complete Dharmodaka’s task. ‘Dharmodaka’ means that on the tenth day of a person’s death, all his relatives should come together and donate a portion of the merit they have earned to the deceased person. It is essentially a debt payment or an expression of gratitude from a living person to a deceased person.

On this tenth day, a person who has died suffers from hunger pangs. Therefore, on that day, along with Nitya Bali, the act of ‘Prabhuta Bali’ should be performed. The Kartru should cook more rice and offer it for this purpose.

Then, the Pretah of the dead person, already enshrined in a stone, should be dispelled, facilitating its onward journey. The stone should be dispelled with the mantra in the water. Then, the Kartru should perform the homa of Shanti (peace) and Ananda (happiness) for the sake of the departed.

Note

Persons related to the deceased should not mourn, either outwardly or inwardly, after ten days. Because, this grief creates a huge obstacle to the progress of the deceased person.

“Mahaikoddishta Shraddha” is to be performed by the Kartru on the eleventh day. This one shraddha should be done by the Kartru in the “Paarvana” manner.

Note

Paarvana, in Vedic Shastra, means performing Shraaddha for three generations. However, the shraaddha on the eleventh day is to be performed only for the deceased person.

Then the Kartru has to do the rite of ‘Sapindikarana.’ That is to say, to make the pinda of rice in the shape of a banana and divide it into three equal parts to combine with the departed father (if female, then for husband’s mother), grandfather (if female, then for husband’s grandmother), and great-grandfather (if female, then for her husband’s father’s great- grandmother). This is called ‘Sapindikarana’. This act is intended to give divinity to the Pretah.

Note:

If the Kartru himself dies within a year, or if for some reason he is unable to perform the work within that time, the Pretah does not attain divinity. Thus, there is a tradition of doing this one act on the twelfth day. Otherwise, there is a tradition of doing it after one year.

A living person cannot decide whether a dead person will attain divinity or not. Because all these are also based on the karmas of the deceased, the opportunity for divinity for the dead should not be denied simply because of the Kartru’s irresponsibility or lapse in karma. Thus, this karma should be done by the Kartru.

Note

After the completion of sixteen months of Apakarshana (i.e., removing the stains of errors), the Kartru has to perform the action called Sapindikarana. That is, after the death of the person, the Shraddha Karma has to be performed sixteen times in the first year.

Then, on that day, the Kartru should perform the act called “Sooda Kumbha Shraaddha.” That is, a vessel full of water should be given as charity, and rituals should be performed. (Note: Read Puranas for more details.) Then, one should perform the function called “Vaikunta Samaradhana.” All relatives should be invited to this occasion, and food should be served to all along with the recitation of Vedic mantras.

There is a Vedic expression, “Sraddhavat Shraddhah.” (i.e., Dedication is the meaning of rituals.) Whatever karma one does, it has to be done with sincerity; otherwise, no karma will fulfill its real purpose. Thus, this saying has implicitly informed everyone.

Though one may actualize many kinds of accomplishments, he has to face death one day because of the dimension in which he lives, the realm, the actualities of mathematical parameters, and reality. Whether one wishes or not, he must accept death. Even if death were won, one would not be able to continue to evolve in his old pattern of personality (i.e., old constructed ego type) born of the realm of self-religiousness!

The natural causes of this issue are as follows: If one observes, he can find the continuity of realism, factionalism, and condensation, which is the evolution, revolution, and momentum in the physical (Tamasika), psychological (Rajasika), and divine (Sattviak) strata. The observer can also understand later that the need for continuity is manifested, transited, transformed into geometric projections, and becomes individualized after actualization in one’s own realm of existence. Vedic scientists have shown us that this process is a law of Prakruti (energy platform) in the form of Ruta (i.e., cosmic order/Purusha).

According to the psychology embodied in the Veda, the processes of both birth and death are also intact. Death is yet another chapter in the life of a living being.

The starting moment of the death process is usually the beginning of the end of the local mind as well as the beginning of the end of the illusion that was built upon its timeline. That is, the beginning of the end of what is called “constructed ego.” Likewise, it will be the beginning of the end of the process of intellect and logic built on the cause of one’s local life. That is the beginning of the end of “discretion.” In addition, this is the beginning of the end of the process of the contents that are already residing in the layer of explicit consciousness. Thus, the process of ending thoughts begins. Furthermore, it is the beginning of the process of breaking free from the grip of reason, function, and the accomplishment domain, which comprises two mathematical parameters, time and space. That is, it is the beginning of the process by which two mathematical parameters, time and space, can see their end.

The deceased one, after consuming the month’s food and water (Pinda) given to him here, reaches Sauripura. Then he accepts the food and water offered by the son and moves on to Nagendra Bhavan. During the next two months, he continues his journey by using the food, water, and clothing provided by his sons.

In the third month, the deceased one reaches the city of Gandharva. There too, he accepts the food and water offered by his children, and from there, he reaches Shailagamapura in the fourth month. There he receives food and water for the fourth month, and from there he reaches Kraunchapura in the fifth month.

In the fifth month, he accepts the food and water offered by his sons and proceeds from there towards Krurapura. After five and a half months, he accepts the food and water offered by his sons and takes some rest, satisfied with the ‘Ghata-dana’. Then, from there, he goes to a city called Chitra Bhavana.

“We have brought a boat to cross the river Vaitarani; if you have this kind of merit, you can sit in this boat,” the boatman in that city tells the deceased. One can sit in that boat only if one has done charity while he is alive! Therefore, the living one here has to give charity on behalf of the deceased.

After going down to the Vaitaranee River, he takes the food and water for the 6th month given by his son and moves forward. In the 7th month, he reaches Bahavadpura. There he receives food and water for the 7th month given by his son and reaches the city called Dukhada. There he receives food and water for the 8th month given by his son and reaches Nanakranda Pura. Accepting the food and water for the 9th month given by his son, he enters Sutapta Bhavan. Accepting food, water, and tarpana for the 10th month given by his son, he enters Raudrapura. Accepting the 11th month of food and water given by his son, he joins the city of Payovarshana for 11.5 months. Accepting food and water from the sraddha called Unabdika, performed by his son, he moves forward to the city of Shitadhya. There he receives the food and water offered by his son for the annual Shraddha. Then he moves forward with courage.

At the end of the year, the deceased goes to a city called Bahubhiti and abandons his cubit body. In order to experience his deeds, he again acquires a small amount of the Vaayu form of body. Those who do not give charity at the time of death are bound by bonds. With great difficulty, they go to Yamapura.[19-84]

Reference: Script: Garuda Purana

Chapter :  Two
Shlokaa: [19-84]

A very cold wind afflicts those who have committed sins while moving on this path. Sometimes thorns sting and even great venomous snakes bite. In some places, lions, tigers, and dogs eat ghostly life. Sometimes scorpions bite, and fire burns. After thus traversing, he reaches the hell of 1,000 yojanas called ʼAsipatra vanaʼ (i.e., a forest with leaves as sharp as a sword).

Asipatra Forest will be full of crows, owls, etc. The ghost of the deceased will have to feel the body pain from the sharp leaves like a sword. He has to suffer a lot from dark pools, nails, etc. There will be rain and fire at some places along the way. In some places, it rains boiling water; in other places, it rains mud containing alkali. He will have to cross deep ditches, climb, and descend very high mountains. He will have to travel through dark caves and will have to cross a lake full of pus, blood, and feces.

Reference: Script: Garuda Purana

Chapter : Two
Shlokas: [3-4], [5-7], [8-14]

Only one who has acquired a body from this pinda eats the food offered by his son on the 11th and 12th days. On the 13th day, he walks the path of Yama alone. The distance of the world of Yama from here is 86,000 yojanas, excluding the river Vaitarani.

The ghost body moves a distance of 247 yojanas every day. Passing through 16 cities en route, he reaches Dharmaraja’s palace. The names of those 16 cities are: Soumya Pura, Sauri Pura, Nagendra Bhavan, Gandharva Pura, Shailagama, Krauncha Pura, Nanakranda Pura, Sutapta Bhavan, Raudra Pura, Payovarshan Pura, Sheetadhya Pura, and Bahubhita Pura.^[57-59]

Reference: Script: Garuda Purana

Chapter :  One
Shlokas: [54-56], [57-59]

After death, the fate of those who follow the wrong path and do not perform any Pre-Vedic karmas is as follows: Even at the time of death, they do not leave the delusion of ‘I’ and ‘mine’. The same kind of companionship he gets at the time of death and after death, as he cares for others while alive. His eyes move up and down as his breath goes out. The pulses become stagnant due to phlegm. He has to make a special effort to cough and catch his breath.

At the last moment, the dying person attains divine vision. As a result, he sees both this and that world together. Surprised by that, he doesn’t want to say anything. When the messenger of Yama approaches, all his senses become impaired. Dynamics become inert, and Prana (life air) becomes mobile. As the Prana starts leaving its place in haste, even a single moment feels like an epoch. At that time, the pain feels like a hundred scorpion bites. The mouth will fill with saliva. The Prana of sinners comes out through the anus.

At that time, two messengers of Yama approach with a noose and stick in both hands. Seeing their horror, the dying person defecates in terror. The thumb-sized Purusha (i.e., potentials), who comes out of his physical body crying “ha..ha” and is bound by Yama’s messengers, looks at his house, is tied around his neck, and is dragged towards Yama’s path.

Hearing the words of Yama’s messengers and the lamentations of his relatives, the creature weeps loudly, afflicted with hunger and thirst, and journeys on a very difficult path. He is taken to the world of Yama for committing sinful acts.

In two or three seconds, the messengers drag the creature to the world of Yama and show him the punishments for sin. After seeing it, the messengers bring the creature back to the human world. Because of the memory of his past, the creature wishes to return to his body, but he is unable to do so. So he cries out in despair.

His son owes Pinda (rice ball) to a deceased being. Because of this, even a little bit of satisfaction is given to that creature. A person who has committed many sins even after accepting Pinda’s offering will again go on the path of Yama

Even for the sake of the acquisition of a human body by the dead one, his son should offer Pindas regularly for 10 days. That pinda is divided into four parts every day. Two parts of it are for the nourishment of the five fundamental elements (i.e., solid, liquid, air, brilliance, and opportunity) of the ghost body. The third portion is assigned to the messengers of Yama. In the fourth portion, the deceased is fed. In nine days and nights, the body of the ghost is formed for the attainment of Pinda, and on the 10th day, it acquires strength

On the day of Vaikuntha, the organization conducts a Vedic chanting program.

The Sadgati organization can be contacted for more details.

Note: He who does not get Pinda’s offering will assume the form of a Preta (a kind of ghost) and wander in the desolate forest until this four Yugas is over.

Reference: Script: Garuda Purana
Chapter :  One
Shlokas: [14-17], [18-23], [26-29], [30-33], [36-39], [40-42], [43-45], [47-50]

Even for the sake of the acquisition of a human body by the dead one, his son should offer Pindas regularly for 10 days. That pinda divides into four parts every day. Two parts of it are for the nourishment of the five fundamental elements (i.e., solid, liquid, air, brilliance, and opportunity) of the ghost body. The third portion is assigned to the messengers of Yama. In the fourth portion, the deceased is fed. In nine days and nights, the body of the ghost is formed for the attainment of Pinda, and on the 10th day, it acquires strength.

After the cremation of the dead person, he again gets a body of one cubit length through Pinda. Through it, the deceased will enjoy the fruits of good and bad deeds on the way to the world of Yama.^[47-50]