Baba
Mouth fire
Note: This letter is related with every Ananda Margii, irrespective of where they live because in this day and age dogmas rapidly spread from one continent to the next.
Namaskar,
When someone dies then according to Baba's guidelines in Caryacarya the cremation is performed. (1) That is our system in Ananda Marga.
Side by side however, in India there is a long-standing custom of putting fire into the corpse's mouth to start the cremation. As Ananda Margiis, when cremating the deceased, we might depend upon a hired crew. In which case, that crew would most likely begin the cremation by putting fire in the mouth of the deceased, as that is the tradition. But we should not follow this method.
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As Ananda Margiis, we must be alert; Baba warns not to start the cremation by putting fire in the mouth of the deceased.
Ananda Marga Caryacarya states, "As the practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (2)
We should adhere to Baba's tenet and never allow our Ananda Marga cremations to begin in this offensive manner. All this begs the question: Why was this system of putting fire in the mouth started? Baba did not explain the history of this custom in Caryacarya. But in the following teaching from His related discourses, Sadguru Baba reveals the backdrop behind this dogma of putting fire in the mouth of the deceased to start the cremation.
History of how this Hindu dogma started
Here Baba explains how this dogma began.
Ananda Marga philosophy says, "In ancient times there was the custom of interring a person after death or floating the body on water. After the discovery and invention of fire people considered it proper to burn the dead body. Thus in the pre-Vedic and at the beginning of the Vedic era the prevalent custom was to bury the body. In later times, much later times, the system of cremation came into vogue. When the system of cremation became common people used to think: This rśi who tended, preserved and meticulously served the fire throughout his life with the help of orally-pronounced mantras will no longer preserve the fire with the help of those mantras. Thus, at the time of offering his dead body to the fire, the ekarśi fire should first touch his mouth one last time; then let the burning grass or hay consume the rest of him. This custom of touching the mouth with the ekarśi fire gradually became transformed into a social tradition. Those who did not maintain the ekarśi fire also had fire put into their mouths. The rule was even introduced for those who had nothing to do with the fire at all. What was tradition became a compulsory social observation." (3)
At the beginning, the ekarśi fire was only put to the mouth of the deceased rśi as a sign of respect for it was he who chanted the mantras and maintained the fire during his lifetime. So this dogma of putting fire into the mouth of the deceased was initially limited to the rsi who maintained the ekarsi fire. From there this Hindu dogmatic custom spread throughout society and became the norm.
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The dogma grows
Next, Baba tells more details how this Hindu dogma evolved and took a new turn.
Ananda Marga philosophy says, "When superstition entangles a person it likes to tie him up thoroughly, step by step. This fire-in-the-mouth ritual became one such type of thing. The priestly tradition also devised a new mantra to accompany this putting of fire in the mouth; this mantra has no relationship with the ekarśi fire of ancient times. I do not even like to think about the abominable way we put fire in the mouth of our recently departed loved ones at the time of performing their funeral rites. The mantra [used by Hindu priests] is also unusual. The common people either do not understand the mantra or recite it out of fear; it bears no relationship whatsoever to the original ekarśi fire." (4)
So the dogma started with the application of the ekarśi fire to the priest or rśi, then it was commonly done to all, and then its meaning became twisted and related with heaven and hell. That is what Baba is describing below.
The next stage: dogmatic mantra
Ananda Marga philosophy says, "The mantra goes like this:"
Krtvá tu duśkrtam' karma jánatá vápyajánatá;
Mrtyukálavasham' prápya naraḿ paincatvamágatam.
Dharmádharmasamáyuktam' lobhamohasamávrtam;
Daheyam' sarvagátráńi divyán lokán sah gacchatu.
"That is: “This deceased being may have committed bad actions, knowingly or unknowingly. Today he has been swallowed by death; today he has reached the state of dissolution into the five elements. In him was righteousness and unrighteousness. He was enveloped by greed and attachment. Now let his entire body be consumed by the fire. May he go to heaven.” Anyhow, whoever likes it, let them recite it, but superstition-free human beings act with due reflection and thought." (5)
In the above section Baba reveals how the dogma grew and how the related shloka did not at all reflect the original meaning of the ekarśi fire. Then Baba reveals more and concludes His teaching about the ekarśi fire.
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Ananda Marga philosophy says, "At one time people supported the inhumanness and cruelty or irrationality behind the practice of sati* by using the scriptures as a pretext. Later it was seen that that scriptural support was not authentic. Wise and learned men should think carefully just how far this practice of putting fire in the mouth is desirable. This practice may not be as terrible as sati, but that it is an abominable practice there is little room for doubt. The ekarśi fire that was put into the mouth of the munis was the fire that they themselves preserved. Today the fire that is put in the mouth is the fire that is produced from a match (deshlái). Is this not a mockery of history?" (6)
[* Sati: There was the dogmatic tradition in India where the wife would thrown herself on her husband's funeral pyre.]
In His above teaching, Baba has described how those followers of this Hindu ritual do not know what they are doing nor why they do it.
Conclusion
We Ananda Margiis should not fall into this same dogmatic custom of putting fire into the mouth of the deceased. It is disrespectful, uncivilised, and unsightly; and, it is a dogma with no rational foundation. So we should not fall prey to this awful approach of putting fire in the mouth.
Those who have attended cremations in India may have noticed how the body is often burned in this dogmatic way of putting fire in the mouth. Funeral workers (dom) do like this. Everyone in the Marga should be aware about this dogma, otherwise in this day and age when people are traveling all around and moving from one continent to the next, this dogma can spread.
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Finally, because Baba has mentioned cremation in Caryacarya, as part of our do's and don'ts of life, we should educate ourselves and others, and not fall prone to this dogma of putting fire in the mouth of the deceased. Our duty is to put an end to it.
Namaskar,
In Him,
Krpashankar
~ In-depth study ~
Around the globe, there are various respectful rituals performed for the deceased - as well as some very disrespectful customs. This letter addresses a few of those offensive rituals that have been going on for ages. For instance:
(a) Some communities cut the dead body into pieces and grind it in the machine and scatter the remains in the field.
(b) Other communities in India put the whole dead body in the field or top of the hill to be eaten by animals or birds etc.
(c) Some cremate the body but open the mouth of the deceased and insert a burning flame inside the mouth.
These are examples of disrespectful, ugly, gross practices that no margii should do. This is completely against the norms and sanctity of our AM society. Generally, such problems only arise when margiis are raised in those dogmatic communities and drag these outdated rituals into our Marga. So watch out.
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How the fire dogma started
Nowadays, making a fire is very easy. One can light a match stick, flip a switch, or ignite a burner to start a fire. Whereas even a few hundred years ago it was very difficult to start a fire. And fire was highly needed for one's basic sustenance.
For this reason, long ago in the vedic age, fire was treated as something very holy and important; and those who preserved the fire were regarded as holy people. They were very keen to keep it lit by frequently adding wood etc. By this way they kept the fire alive. In turn, he would give fire to those who needed fire in the community. Those rishis protecting the holy fire were ekarsi rishi. They were treated as most respectful and holy.
Ananda Marga philosophy says, "What I have said about the preservation of the sacred fire was the norm but there were some few exceptions. There were even some rśis who did the various works for preserving the fire by themselves such as the fire rituals, feeding it with wood and so on. They did not even take the help of their sons and wives. A fire that was preserved and tended by one such rśi was known as ekarśi. An ekarśi fire was considered extremely holy." (7)
Nobody else had the right to touch that fire nor could anyone else tend to its maintenance. Only the ekarsi could do. Others were entrusted with this as the slightest bit of negligence would ruin the fire. And if the fire went out it was a serious problem.
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When the ekarsi died then out of respect the fire was put in his mouth to pay homage to him as he was the one who would repeat the mantra and keep the fire alive. It was a very holy tradition and this system of putting fire in the mouth was gradually copied by the entire population. Thereafter, whoever died was given respect by putting fire into their mouth at the time of their cremation.
However, Baba guides us that this custom of putting fire in the mouth of the deceased is indecent, outdated, and against the ethics of Ananda Marga.
Fire was very important those days
In those early days, fire was extremely important; it completely changed society. Fire made life bearable and was related with the survival of each and every person, yet it was very difficult to start. So everyone had great respect for the keeper of the fire.
For instance, during the hot and dry season a fire might erupt in the forest and then they would take a piece of that fire and keep it under watch. Those who maintained that fire were revered.
But putting fire in the mouth of the corpse at the time of death is dogmatic and akin to putting penicillin in the mouth of the one who discovered penicillin, and thereafter putting penicillin in the mouth of anyone who died. Such is the dogma of putting fire in the mouth of the deceased.
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References
1. Ref: "Disposal of Dead Body" chapter in Caryacarya Part 1.
2. Caryacarya - 1, Disposal of the Dead Body
3. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
4. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
5. Shabda Cayanika-2, Eka to Ekáunga, Discourse 12
6. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
7. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
== Section: Important Teaching ==
Ingredients for a long life
Ananda Marga ideology says, "Spiritual practice makes the mind calm and quiet, and maintains the nerves in a state of equipoise; and thus spiritual practice increases longevity. Those Vaishnavites who are vegetarians, who regularly sing spiritual songs, do meditation, perform virtuous deeds and think pure thoughts, live longer than ninety years." (1)
Note: By following the spiritual cult of Ananda Marga and abiding by general health rules every sadhaka is ensured a long and healthy life. That is Baba's teaching.
References
1. Ananda Vacanamrtam - 33, You Must Live Glorious Lives
== Section: Important Teaching ==
Past & present: libertine life ruins society
Ananda Marga philosophy states, “Just as the living world is divided into two categories – those who live in groups and those who live alone – similarly regarding family life, all creatures are divided into two broad classes: creatures with family ties (for example, elephants, lions and pigeons) and those without any family ties (for instance, tigers, dogs, cats, goats, etc.).”
“At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he or she liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.” (1)
Reference
1. Namah Shiváya Shántáya, Disc 9: Shivokti - 3
