भगवद् गीता 8.13*ॐ Om*The truth of Death and Mokhsha as per Gita*ॐ
In Indian scriptures the sacred syllable Om
is the primordial sound from which all other sounds and creation emerge which
signifies the Supreme Power.
It is considered that a person who realizes Om ,
merges with the Absolute. Scientific studies on Om
suggest that the mental repetition of Om results in
physiological alertness, and increased sensitivity to sensory transmission.
The Shvetashvatara Upanishad opens with metaphysical
questions about the primal cause of all existence, its origin, its end, and
what role, if any, time, nature, necessity, chance, and the spirit had as the
primal cause.
It then develops its
answer, concluding that "the Universal Soul exists in every individual, it
expresses itself in every creature, everything in the world is a projection of
it, and that there is Oneness, a unity of souls in one and only Self".
The text is notable
for its discussion of the concept of personal god – Ishvara, and suggesting it
to be a path to one's own Highest Self.
The text is also
notable for its multiple mentions of both Rudra and Shiva, along with other
Vedic deities, and of crystallization of Shiva as a central theme.
The epilogue verse 6.21 is a homage to sage Shvetashvatara
for proclaiming Brahman-knowledge to ascetics.
This closing credit
is structurally notable because of its rarity in ancient Indian texts, as well
as for its implication that the four-stage Ashrama system of Hinduism, with
ascetic Sannyasa, was an established tradition by the time verse 6.21 of
Shvetashvatara Upanishad was composed.
The Upanishad asserts, in verse 1.3, there are individuals
who by meditation and yoga have realized their innate power of Self, powers
that were veiled by their own gunas (innate personality, psychological
attributes).
Therefore, it is this "power of the Divine Soul"
(Deva Atman Shakti, देवात्मशक्तिं)
within each individual that presides over all the primal causes, including time
and self.
The Shvetashvatara Upanishad, in verses 1.13 to 1.16, states
that to know God, look within, know your Atman (Soul, Self).
It suggests
meditating with the help of syllable Om , where one's
perishable body is like one fuel-stick and the syllable Om
is the second fuel-stick, which with discipline and diligent churning of the
sticks unleashes the concealed fire of thought and awareness within. Such
knowledge and ethics is, asserts the Upanishad, the goal of Upanishad.
तिलेषु
तैलं दधिनीव सर्पिरापः स्रोतःस्वरणीषु चाग्निः ।
एवमात्माऽत्मनि
गृह्यतेऽसौ
सत्येनैनं तपसा योऽनुपश्यति ॥ १५ ॥
सर्वव्यापिनमात्मानं
क्षीरे सर्पिरिवार्पितम्
।
आत्मविद्यातपोमूलं
तद्ब्रह्मोपनिषत्परं
तद्ब्रह्मॊपनिषत्परमिति
॥ १६ ॥
As oil in sesame seeds, as butter in milk, as water in
Srota, as fire in fuel-sticks,
he finds in his own self that One (Atman), he, who sees him
through Satya (truthfulness) and Tapas (austerity). (15)
He sees the all prevading Atman, as butter lying dormant in
milk,
rooted in self-knowledge and self-discipline – which is the
final goal of the Upanishad, the final goal of Upanishad. (16)
— Shvetashvatara Upanishad 1.15-1.16
Swan (Haṁsa, हंस) is the frequently used symbolic term for the Highest Self (Soul) in Vedic literature, and is used in verses 6.15-6.16 of Shvetashvatara Upanishad to discuss Moksha.
(...) । विश्वस्यैकं
परिवेष्टितारं
ज्ञात्वा शिवं शान्तिमत्यन्तमेति
॥ १४ ॥
घृतात्परं
मण्डमिवातिसूक्ष्मं
ज्ञात्वा शिवं सर्वभूतेषु गूढम् । (...) ॥ १६ ॥
(...), the one embracer of the universe, by knowing Him as
"kind, benign" (śivam), one attains peace forever. (14)
By knowing as "kind, benign" (śivam) Him, who is
hidden in all things, like subtle cream inside fine butter, (...)
— Shvetashvatara Upanishad 4.14, 4.16
The benedictions in the fourth chapter of the Shvetashvatara
Upanishad praise Rudra, as He who is the origin of gods and one from which gods
arise, the one who is lord of all, the one on whom the world is founded, the
one who envelops all of universe within Him, the one who creates everything,
the one who is inside every living creature, the one with primal knowledge, the
one who is eternal and immortal. These benedictions are found, in essentially
similar form but different context in more ancient Vedic texts, for example in
Rig Veda 1.114.8, 3.62.10 and 10.121.3, Vajasaneyi Samhita 16.16 and 32.2,
Brihadaranyaka Upanishad 4.3.32, and elsewhere.
The verses of the
fourth Adhyaya of the Shvetashvatara Upanishad, with explicit references to
Rudra and Shiva, and the text in general, became important to Shaiva Siddhanta,
and to Shaivism.
Scholars state that
while Rudra is an oft mentioned Vedic deity, the adjective Shiva for him in the
Shvetashvatara Upanishad was new, and simply meant "kind, graceful,
blessed, blissful".
The word "Shiva" is mentioned as an adjective
seven times in the Upanishad, in verses 3.5, 4.14, 4.16, 4.18, 5.14, 6.11,
6.18.
This is among the
earliest mentions of Shiva in ancient Sanskrit literature, and possibly
evidence that the name was crystallizing as the proper name of the highest God
in Vedic times.
The Shvetashvatara Upanishad has served the same historic
role for Shaivism, as the Bhagavad Gita has served for Vaishnavism.
Among many symbols used, Om is one of
the fundamental symbols used in the yoga tradition.
The sacred syllable Om is the
primordial sound from which all other sounds and creation emerge. It underlies
all phonetic creations. The utterance of Om , consisting
of the three letters A, U, and M, covers the whole process of articulation. It
is like the sound of a gong that gradually tapers to a point and merges in
silence. One who attains Om , merges with the Absolute.
Yoga teachings consider the syllable Om
to be the force behind all thoughts. Either chanting or thinking about Om
is anecdotally reported to cause a quiet mental state.
In Mandukya Upanishad, it has been described that Om
is the syllable of the past, the present, and the future.
From the original
sound, Om , all things become manifest as its extension
embodiments.
The Mandukya Upanishad is one of several Upanishads that
discuss the meaning and significance of the syllable Om
(Aum).
It is in prose, consisting of twelve terse verses, and is
associated with a Rig Vedic school of scholars.
It discusses the
syllable Aum, presents the theory of four states of consciousness, and asserts
that Aum is Brahman, which is the Whole, and that Brahman is this self (ātman).
Rudraprayag is a town and a municipality in Rudraprayag district in the Indian state of Uttarakhand. Rudraprayag is one of the Panch Prayag (five confluences) of Alaknanda River, the point of confluence of riversAlaknanda and Mandakini. Kedarnath, a Hindu holy town is located 86 km from Rudraprayag.
Rudranath Temple Rudraprayag is named after Lord Shiva, and the temple of lord Rudranath is situated at the confluence of the Alaknanda and Mandakini rivers. According to mythology Narada Muni worshiped god Shiva here to learn music from him. The god then taught him music in his form of Rudra (Lord of Music). There used to be a rock called Narad Shila, where Narada is said to have sat in meditation.
Kesava Kasmiri's Commentary
One who chants the sacred syllable OM which is the personal sound vibration of the Supreme Lord Krishna and which expresses the Brahman or the spiritual substratum pervading all existence, constantly meditating on Lord Krishna who is the full absolute aspect of the Brahman and who while vacating their physical body at the moment of death departs through the Sushanna channel situated in the crown of the head reaches according to qualification and gradation of one's lifetime practice, attains the eternal spiritual plane described in the Vedic scriptures known as the Upanisads.
http://www.bhagavad-gita.org/Gita/verse-08-10.html
The sacred syllableOm , also called Praṇav, represents the sound manifestation of Brahman (the formless
aspect of the Supreme Lord, without virtues and attributes). Hence, it is
considered imperishable like God Himself. Pranav means Om, a sacred sound and symbol. According to Hindu mythology, Pranav is said to be Brahma, Vishnu and Shiva all together.
Om ,” to bring the mind into focus, while
practicing austerities and maintaining the vow of celibacy. The Vedic
scriptures also refer to “Om ” as the anāhat nād. It is the sound that pervades creation, and can be heard
by yogis who tune in to it.
http://www.bhagavad-gita.org/Gita/verse-08-10.html
The sacred syllable
Pranav is also one of the names of Lord Vishnu, the 409th Name as per the Vishnu Sahasra Nama.
Since here Shree Krishna is
describing the process of meditation in the context of aṣhṭāṅg-yog sādhanā, He states that one should chant the syllable “
One becoming full fledged in the
power of yoga or the individual consciousness attaining communion with the
ultimate consciousness in the form of concentration and meditation, possessing
unending devotion, who at the time of death directs the life force through the
sushana channel in the spinal cord and fixes it at the ajna chakra between the
eyebrows, meditating with steadfast mind on the Supreme Lord Krishna most
assuredly attains Him.
According to the Garuda Purana…
The Aatma leaves the body after death by three ways…
For people who have done good karma and good deeds in their life, the Aatma leaves out by any of the holes present in their face like through mouth, ears, eyes or nose and they go to Heaven (Swargam or Kailasam, Vaikuntam, Brahma lokam).
For people who have done only sins or bad Karma, the Aatma or the soul leaves out through the holes present below his abdomen that is either through Anus or urine hole and they go to Hell (Naragam).
For Gnanis or people who have attained knowledge, the aatma leaves out through a imaginary hole called Brahma Randra present on the centre of his head (You can feel the impulse by touching your center of the head) and these people attain Moksha or salvation and they need not come back to this world.
OM MAHADEVAYA NAMAH !
om ity ekaksharam Brahma / vyaharan mam anusmaran
yah prayati tyajan deham / sa yati paramam gatim
यः प्रयाति त्यजन्देहं स याति परमां गतिम्।।8.13।।
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
।।8.13।। जो पुरुष ओऽम् इस एक अक्षर ब्रह्म का उच्चारण करता हुआ और मेरा स्मरण करता हुआ शरीर का त्याग करता है वह परम गति को प्राप्त होता है।
।।8.13।। One who departs from the body while remembering Me, the
Supreme Personality, and chanting the syllable Om , will
attain the supreme goal.
THE SACRED TULASI
Tulsi is Sacred and dear to Hindus
Tulsi Stuti
Tulsi Stuti or Tulsi
praise is in Sanskrit. Bhagwan Narayan had said that this Stuti is done by
Bhagwan ShriHari. First Bhagwan ShriHari performed pooja of Devi Tulsi and then
he praised Devi Tulsi. He said: Wise people call a place as ‘Vrinda Van‘where
Vrinda (Tulsi) and other Vrinda type trees grow together. I worship my beloved
Tulsi who is famous by the name “Vrinda”. She appeared in Vrindavan in very old
times. Hence she is called as Vrindavani. I worship Devi Vrindavani.
She is
being worshiped among many trees. Hence she is called as “Vishwapoojita”. Thus
I worship her who is being worshiped by many in the world. Devi Tulsi has made
the entire world pious by her presence; I worship Such “Vishwapawani” (Devi Tulsi)
and remember her.
Even we worship Gods with many flowers they get pleased when
they are offered Tulsi patra (leaf of Holy Tulsi). Hence Devi Tulsi is called
as “Pushpasara”.
In deep sorrow I worship her to bless me with the Darshan.
Devotee becomes happy when he finds Tulsi patra. Thus she makes all devotees
happy and she has been called and famous as “Nandini” by them. I request her to
bless me now. She can’t be compared in the whole world (meaning of the word
“tulana”). As such she has become by the name “Tulsi”. I bow to her. That very
pious Devi Tulsi is inseparable from God Shri Krishna as such she is famous as
“Krishnajivani’. I request such Devi Tulsi to protect my life.
तुलसी
स्तुतिः
नारायण उवाच
अन्तर्हितायां तस्यां च गत्वा च तुलसीवनम् I
हरिः सम्पूज्य तुष्टाव तुलसीं विरहातुरः II १ II
श्रीभगवानुवाच
वृन्दारूपाश्च
वृक्षाश्च यदैकत्र भवन्ति च I
विदुर्बुधास्तेन
वृन्दां मत्प्रियां तां भजाम्यहम् II २ II
पुरा
बभूव या देवी त्वादौ वृन्दावने वने I
तेन
वृन्दावनी ख्याता सौभाग्यां तां भजाम्यहम् II 3
II
असंख्येषु
च विश्वेषु पूजिता या निरन्तरम् I
तेन
विश्वपूजिताख्यां
जगत्पूज्यां
भजाम्यहम्
II ४ II
असंख्यानि
च विश्वानि पवित्राणि यया सदा I
तां
विश्वपावनीं
देवीं विरहेण स्मराम्यहम् II ५ II
देवा
न तुष्टाः पुष्पाणां समूहेन यया विना I
तां
पुष्पसारां
शुद्धां च द्रष्टुमिच्छामि शोकतः II ६ II
विश्वे
यत्प्राप्तिमात्रेण
भक्तानन्दो
भवेद् ध्रुवम् I
नन्दिनी
तेन विख्याता सा प्रीता भवताद्धि मे II ७ II
यस्या
देव्यास्तुला
नास्ति विश्वेषु निखिलेषु च I
तुलसी
तेन विख्याता तां यामि शरणं प्रियाम् II ८ II
कृष्णजीवनरुपा
या शश्वत्प्रियतमा सती I
तेन
कृष्णजीवनीति
मम रक्षतु जीवनम् II ९ II
II इति श्रीब्रह्मवैवर्ते
प्रकृतिखण्डे
तुलसी स्तुतिः श्रीतुलसिमातां समर्पणमस्तु II
Tulsi Stutihi
Narayana Uvacha (said)
antarhitaayaam tasyaam cha gatvaa cha tulsivanam I
harihi sampoojya tushtava tulasim virahaaturaha II 1 II
Shri Bhagwanuvacha (shri Bhagwan said)
Vrundaaroopaashcha vrukshaashcha yadaikatra bhavanti cha I
vidurbudhasten matpriyaam taam bhjaamyaham II 2 II
pura babhuva yaa devi tvaadou vrundaavane vane I
ten vrundaavani khyaataa soubhaagyaam taam bhjaamyaham II 3
II
asamkhyeshu cha vishveshu poojitaa yaa nirantaram I
ten vishvapoojitaakhyaam jagatpoojyaam bhjaamyaham II 4 II
asamkhyani cha vishvaani pavitraani yayaa sadaa I
taam vishvapaavanim devim virahena smaraamyaham II 5 II
deva na tushtaahaa pushanaam samoohena yayaa vinaa I
taam pushpasaaraam shuddhaam cha drashtumichchhami shokataha
II 6 II
vishve yatpraaptimaatrena bhaktaanando bhaved dhruvam I
nandini tena vikhyaataa saa pritaa bhavataaddhi me II 7 II
yasyaa devyaastulaa naasti vishveshu nikhileshu cha I
tulsi ten vikhyaataa taam yaami sharanam priyaam II 8 II
krishnajivanarupaa yaa shashvatpriyatamaa sati I
ten krushnajivaniti mama rakshatu jivanam II 9 II
II iti shri brahma vaivarte prakruti khande tulsi stutihi
tulasimaataam samarpanmstu II
In the Padma Purana there are thirty chapters describing
Tulasi’s appearance. Her glorious attributes are recounted throughout the Vedic
literature.
“Just by looking at Tulasi, all of one’s sins are removed.
Just by touching Her, one’s body becomes purified. All diseases are removed by
praying to Her. Fear of death is destroyed by watering Her. Just by planting or
transplanting Her, one achieves realization of the Supreme Personality of
Godhead. If someone offers Her leaves at the lotus feet of Sri Krsna, Tulasi
will award liberation and devotion to Lord Sri Krishna.” (Stoka Krishna Prabhu)
Asta-Nama-Stava from the Padma Purana The Eight Names of
Vrinda-devi:
Vrindavani, vrinda, visvapujita, pushpasara, nandini,
Krishna-jivani, visva-pavani, tulasi
■VRINDAVANI – One who first manifested in Vrindavan.
■VRINDA – The goddess of all plant and trees ( even if one
Tulasi plant is present in a forest it can be called Vrindavana.)
■VISHVAPUJITA – One whom the whole universe worships.
■PUSHPASARA – The topmost of all flowers, without whom Krishna
does not like to look upon other flowers.
■NANDINI – Seeing whom gives unlimited bliss to the
devotees.
■KRISHNA-JIVANI – The life of Sri Krishna.
■VISHVA-PAVANI – One who purifies the three worlds.
■TULASI – One who has no comparison.
Anyone while worshiping Tulasi-devi chants these eight names
will get the same results as one who performs the Ashvamedha sacrifice. And one
who on the full-moon day of Kartika (Tulasi-devi’s appearance day) worships Her
with this Mantra will break free from the bonds of this miserable world of
birth and death, and very quickly attains Goloka Vrndavan. On the full moon-day
of Kartik Lord Sri Krishna Himself worships Srimati Tulasi-devi with this
Mantra.
2) Tulsi Plant:
“The Queen of Herbs” – is the most sacred herb of India .
Tulsi (Ocimum sanctum), although also known as Holy Basil, is a different plant
from the pesto variety of Basil (Ocimum basilicum). Tulsi has been revered in India
for over five thousand years, as a healing balm for body, mind and spirit, and
is known to bestow an amazing number of health benefits. There are 3 varieties
of Tulsi: Rama Tulsi (Ocimum sanctum), Krishna Tulsi (Ocimum sanctum) and Vana
Tulsi (Ocimum gratissiumum).
3) Tulsi Matha:
Generally, worshipers of Vishnu will envision Tulsi as
Lakshmi or Vrinda; devotees of Rama may view Tulsi as Sita; while Krishna
bhaktas revere Her as Vrinda, Radha or Rukmani.
The Tulsi is the most sacred. In Sanskrit that which is
incomparable is called Tulasi. Impressed by her devotion and adherence to
righteousness, Tulasi the wife of a celestial being was blessed by Lord Krishna
that she would be worshipped by all, offerings would be incomplete without the
offering of Tulsi. She also symbolises Goddess Lakshmi. Those who wish a
righteous life also worship Tulsi.
4) Tulsi symbolises as:
i) Kalyani – Normally poisonous snakes and mosquitos do not
come close to it due to some smell that it emits. That explains why it is a
must in every house. The leaves as well roots are a cure for several diseases
like malaria, cold, fever, acidity. The wood of this plant is used for japa
Mala, a rosary for worship of Lord Vishnu and when worn in the neck it prevents
diseases of the throat.
ii) Visnu Priya – Tulsi has been described as the beloved of
Lord Vishnu since he is the creator and Tulsi helps the health of human beings
and animals, prevents soil erosion.
iii) Moksha prada – By keeping the body healthy, it keeps
the mind healthy and free of worries enabling us to concentrate on worship of
the Ultimate Reality in comfort.
5) Tulsi Slokas:
(i) Tulsi Vandanam:
“Yenmoole Sarvatheerthaani Yenmadhye Sarvadevatha
Yadagre Sarva Vedaascha Thulaseem-tham Namamyaham”
‘I bow down to the Tulsi at whose base are all the holy
places, at whose top reside all deities and on whose middle are all the Vedas.’
(ii) Sacred of Tulsi leaves:
‘pushkaratyathi theerthani gangathyah sarithasthatha
vasudevadayo devah vasanthi tulasi thalae’
‘Sacred waters of all sacred places like Pushkar, River
waters of all sacred rivers like Ganges and all Gods starting from Vasudeva are
residing in Tulsi leaves.’
(iii) Tulsi Aarti:
‘Tulsi Maharani Namo-Namo, Hari ki Patrani Namo-Nam.
Dhan Tulsi Puran Tap Kino, Shaligram Bani Patrani.
Jake Patra Manjar Komal, Shreepati Kamal Charan Laptani.
Dhoop-Deep-Navaidya Aarti, Pusphpan ki Varsha Barsani.
Chappan Bhog Chatisau Vyanjan, Bin Tulsi Hari Ek na Maani.
Sabhi Sakhi Maiya Tero Yash Gave, Bhaktidaan Deejay
Maharani.
Namo-Namo Tulsi Maharani, Namo-Namo Tulsi Maharani.’
(iv) Sri Tulasi Pradaksina Mantra
‘yani kani ca papani
brahma-hatyadikani ca
tani tani pranasyanti
pradaksinah pade pade’
By the circumambulation of Srimati Tulasi-devi all the sins
that one may have committed are destroyed at every step, even the sin of
killing a brahmana.
6) Tulasi Festival:
Uthana Dwadasi (Tulasi festival): This festival falls on
Karthika Shudha Dwadasi, in the month of Aipisi (October- November). The
Thulasi plant is considered to be a very sacred plant and the leaves of Thulasi
is used as garlands in Vishnu temples. It is believed that God can be
propitiated by offering a single Thulasi leaf, which is available even to the
poorest among the poor. There is a well known Mythological story “Sri Krishna
Thulabharam”, of how a single leaf of Thulasi tilted the balance, when the
entire wealth of Sathyabhama, could not out weigh Sri Krishna. Thulasi leaves
have many medicinal properties and is also used as a herb in many parts of the
world.
The Pooja to Thulasi plant in the Brindavan, is usually
performed in the evening on that day, in presence of invited ladies. A twig of
the Gooseberry tree (Nellikkai or Amla) with a few fruits, which represents Sri
Krishna, is set by the side of the Thulasi plant, in the well decorated
Brindavan. This is considered to be the wedding of Krishna
and Thulasi. Lamps made out of five gooseberries are lit in front of the
Brindavan and oil lamps are lit all over the house, and Arathi is performed to
Thulasi. The Pooja ends with distribution of betel leaf, nut and fruits to the
invitees.
https://en.wikipedia.org/wiki/Om
https://en.wikipedia.org/wiki/Garuda_Purana
https://www.onlinesanskritbooks.com/2019/10/garuda-purana-pdf.html
https://amzn.to/3hQRcdy
Chaurasi is a spacious level ground in center of Bharmour
where the galaxy of temples mostly in the form of 84 Shivlingas exists. The
Chaurasi Temple Complex offers a delightful, clean and a scenic view. Another
temple built in the same style is that of Lord Vishnu cast in his Narsimha
avatar.
The Chaurasi temple was built by Raja Sahil Verman of
Bharmour, in honor of the 84 Siddhas or yogis who had come from Kurukshetra and
had meditated there, while they were passing Bharmour on their way to Manimahesh
Lake Manimahesh Lake Temple as one
of the most revered by Hindus, and bathing in the Bharmani Mata temple pool of
Goddess Brahmani, 4 km from Bharmour, Himachal Pradesh. The entire area and the
temples, are dedicated to the worship of God Shiva and Shakti, due to the
belief of Manimahesh Kailash
Peak
- According to the Vedic scriptures, the souls of men after death receive rewards and punishments according to their sins and virtues, and hence it is believed that good and bad deeds of men are not destroyed. The souls of men after death go to Yamapuri, which is presided over by the deities called Yamas who keep records of men's actions and accordingly give them their dues. The principal Yama is called Yamaraja or Dharamaraja, that is, the ruler of Yamapuri or the king of laws.
- The Yama Samhita, an extract from the 9th chapter of Ahilya Kamdhenu, a work of Hindu Law, says that Dharamaraja complained to Brahma about his difficulties in performing his most responsible duties of keeping records of the deeds of men and doing justice to them. Brahma went into meditation. Chitragupta sprang from his body and stood before him bearing an inkpot and a pen. The god Brahma (creator) said: "Because you are sprung from my body (kaya), therefore you shall be called Kayastha and as you existed in my body unseen I give you the name of Chitragupta. Let the Kshatriya dharma be followed by you and your progeny." He then assumed charge of Yamapuri. Dharmaraja married his daughter Irawati to Chitragupta and Sraddhadeva Manu(Manu), son of Surya (the Sun) married his daughter Sudakhina(some people say dakshina or nandini) to him." Chitragupta had eight sons from the former and four from the latter and these twelve sons became the progenitors of the twelve subdivisions of the Chitraguptavansi Kayasthas, namely Saxena, Mathur, Gaur, Nigam, Ashthana, Kulshrestha, Suryadwaja, Bhatnagar, Ambastha, Shrivastava, Karna and Vaalmik.
- Padma Purana after stating the legend says: "Chitragupta was placed near Dharamaraj to register the good and evil actions of all sentient beings, that he was possessed of supernatural wisdom and became the partaker of sacrifices offered to the gods and fire. It is for this reason that the twice-born always give him oblations from their food. As he sprang from the body of Lord Brahma he was called Kayastha of numerous gotras on the face of the earth."
- Bhavishya Purana states that God, the Creator, gave the name and duties of Chitragupta as follows: Because you have sprung from my body, therefore, you shall be called Kayastha and shall be famous in the world by the name of Chitragupta. Oh my son, let your residence be always in the region of the God of justice for the purpose of determining the merits and demerits of men.
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- Vignana Tantra says the same thing.
- The same is the enjoinment of Brahma to Chitragupta according to Brihat Brahma Khanda. He was named Kayastha having sprung from the body (kaya) of Brahma. He was directed to perform all sanskars and to have writing as his profession.
- Garuda Purana describes the imperial throne of Chitragupta in Yamapuri holding his Court and dispensing justice according to the deeds of men and maintaining their record, in the following words: (There Dharmaraja, Chitragupta, Sravana and others see all sins and virtues remaining concealed in the bodies of men).
- The Mahabharata (Anusasan Parva, chapter 130) recites the teaching of Chitragupta requiring men to do virtuous and charitable acts and performing Yagya, saying that men are rewarded or punished according to their good or bad deeds.
https://en.wikipedia.org/wiki/Markandeya
No 74, Nellukar Street, Kanchipuram Ho, Kanchipuram - 631501, Near Kanchipuram Bus Stand & Sangeetha Residence .
It is believed that after the death of a Hindu , the sum of good and bad deeds, are left to the Ultimate reality of Bhagwaan, and the descendants just look upon their dead ancestors with respect and reverence and perform their duties of Tarpan and Shraddha.
A small wheat flour lamp is made with Ghee and cotton wick and put outside the house in a sanctified place to bid farewell to the ancestors.
ATTA - WHEAT FLOUR DIYA
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