Antima sanskāra (Last rites) & Bhutaśuddhi- new birth and renunciation- Secrets of sādhanā- Gandānt in jyotiśa

Antima sanskāra (Last rites) & Bhutaśuddhi- new birth and renunciation- Secrets of sādhanā- Gandānt in jyotiśa

“Last rites” the word itself sends the shudders down the spine of the individuals. What if a person performs his last rites himself when alive or what if I tell you that someone dies (symbolically) on daily basis just to perform a prayer?

Yes, this is an important step to renunciation. That is why when a person is initiated in a vidhyā then he asked to perform his last rites, or at least shave of the head, to show a mark that his individual self is no more. What remains is a new person a new birth who is pure enough to be initiated. Not only this; the process of antima sanskāra also severs of the ties with the family and you become free from certain problems like pitṛ ṛṇa or karmic debts (In a way) generated by the ancestors. This is because you are not that person anymore. That person is already dead even when you are alive. Hence we see Naga sadhus performing their last rites when they are initiated into their tradition.

Bhūta śuddhī is another such secretive process. Bhūta śuddhi refers to purification of elements inside the body and subsequent birth of new body. Our body is a mix bag of unrefined and impure elements (ākāśa, vāyu, agnī, Jala & pṛthvī). This body (our present body with all that impurities) is not fit for sādhanā. It is like a bad wire which has to be used for a higher voltage. If you do so then the voltage will burn the wire (our body) because of the resistance (generated by elemental impurities) and so this process is very important step in sādhana.

As a result the sadhak first visualizes the elements at a mental stage. Then in next stage those elements are dissolved (bhūtasaṃghāra) one by one until the final stage where the body is finished. The papa puruṣā who is a concentrative devilish entity inside body is burned and vanished with certain beeja. Stages like śoṣaṇa (weakening), dahana (burning) plavana (flow of nectar) kāṭhinya (solidification) & suśīrikaraṇa – (creating space) are followed. This process insures that the person is complete dead, no elements, nothing, and the ākāśa beeja is visualized in stages where a new body is created with different elements. This new body is pure and light and brims with utmost purity. Only this body is fit for prayers or sādhana and hence the consciousness of para ḍevthas or devī is invoked in this pure strong wire (body). The brāhmaṇa is like a super high voltage that can only be sustained with this purity. This pure body is then employed in sādhana. A devī upāsaka is initiated in this process and it is very necessary as well. Otherwise mere chanting of mantras brings lot of excessive anger and heat inside the body. That is the reason why devī upāsaka become aggressive many times because they invoke a super power inside an impure body. That body which is not fit for that kind of ritual.

So these terms of last rites or Antima Sanskāra which are taboo for a normal society are part of the rituals of a sadhak sometimes even on daily basis. The world of a sadhak is inverse in proportion to a material person. What is apt for material world is a taboo for sadhak. What is apt for sadhak is bad in material sense.

Hence the Gandānt which is a formation of moon’s position in end of watery signs and certain nakṣatra is considered bad in normal sense. Gandānt is a zero area, with lot of energy. A person who is born in gandānt dies early or lives a life of controversy (In certain combinations). This is because of the presence of uncontrollable energy. It is like several horses in a single cart. All running in all directions at the same time.

However for a sadhak that zero state is extremely important. A sadhak yearns for the same and so gandānt is good for spiritual aspirants. It is easy to understand if you know that gandānt is always formed in brāhmaṇa rāśi.

So what is good for a yogi is sometimes bad for a bhogī (materialistic person) and vice versa.