MORE ON RITUALS AFTER DEATH- MERITS TO THE DEAD BY LIVING LOVED ONES

PART  2 OF  Death the levellerBuddhism emphasises that all component matter is impermanent (annichaya). Life is short. Death is common to all people and is a social leveller. The body that, was once beautiful with make-up and at times perfumed, lies when clinically dead with sweat, and discharges of smelly urine. This onetime walking showpiece, has within itself neatly concealed, bile, phlegm, a bag of urine and a tube of human discharge. From the Buddhist point of view, death is inevitable, and as Buddhists accept and believe in rebirth (or is it rebecoming?) they can prepare themselves, to live with the Master's teaching and face death with a courageous smile. One can think (or be reminded of) of past good and great meritorious deeds done and with calmness of mind, pass beyond the gates, knowing he will come back to serve mankind better.

Uncontrolled sorrow over the demise of a loved one shows lack of understanding of life as a Buddhist. What one can possibly do in such a situation is to offer dhana (food and clothing) in memory of the departed. Thoughts of bygone times when the family as a whole partook in a meritorious act will bring mental solace to the rest of the family.

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The Almsgiving

The ceremony of pirit-chanting is very often accompanied by another important ceremony, that of almsgiving. It is generally known as sanghika-dana, meaning "the alms given to the community of monks." Such a ceremonial almsgiving is often preceded by an all-night pirit ceremony. Even otherwise this ceremony too is usually performed on important occasions in the same way as the pirit ceremony, associated with such events as house-warming, setting out on a long journey, a marriage, birth, or death anniversaries, and so forth.

At least four monks who have obtained higher ordination (upasampada) must participate for the dana to become valid as a full-fledged sanghika-dana. Such danas were held even during the Buddha's time, the Buddha himself participating in very many of them.

Dhana In Sri Lanka dhana is also offered to the Maha Sangha on the seventh day after the demise; again on the 90th day after the death, and finally, at the end of one year. Mahayana Buddhists offer dhana on the 45th day after death, as well. This is an age-old custom followed by Hindus and Jains too.

Theravada Buddhists believe that the dead will be reborn (1) in the deva kingdom, (2) in the human world, (3) in the animal kingdom, and (4) in purgatory or hell, (5) as Petas in the world of shades, haunting houses and cross roads and canals. In the Atanatiya Sutta the Petas are described as brigands, thieves, cheats and evils doers. Buddhists offer food and clothing to Petas who are in a woeful state. This practice is done by a kinsman to show gratitude and make the departed if born into the Peta world as comfortable as possible. Also to mentally satisfy a relative or householder that, had there been any shortcomings in their relationship with the dead, such faulty conduct could be erased.

Transference of merit to the dead Transference of merit after a dana to commemorate the dead on a specific date, is an age-old Brahaminic custom, which had over the years crept into Buddhist behaviour. Whilst this practice gained ground in Sri Lanka, some Buddhist intellectuals have doubted the genuineness of this practice, and the idea behind it, as it appears to go against the grain of teachings of Kamma. Further in the Khuddaka Nipata there is a passage where the Buddha states that Punya (merit) is private and is non shareable with others. The Dhammapada states thus "By oneself evil is done, By oneself one becomes pure (in thought, word, deed); Purity (merit) and impurity (demerit) are acquired by oneself. No one can purify another. From that standpoint, the transference of merit to the dead after a Sanghika dana goes against the grain of the great Master's Teaching.

In the Tirokudda Sutta, it is clearly stated that the dead benefit from specific offerings made to the Maha Sangha (especially items of food that the dead relished to have) by relatives. An important point made by Prof. P.D. Premasiri MA (Cantab), Ph.D (Hawaii) is that Petas do benefit not by merit acquired by relatives being transferred to them, in which case it would contradict the doctrine of Kamma, but by rejoicing in the good deeds by others in remembering them. (P 158 "Buddhist Thought and Ritual").

Reading through this article one may conclude that, Buddhism is a pessimistic religion. The Buddha Dhama is pragmatic in outlook. Revelations and miracles play no part in shaping the life of a good Buddhist. He does not accept the position of a powerful creator God either. His concern is to follow the Great Master's teachings to end all suffering in samsara. Nibbana is his goal. Nibbana is the extinction of the fire of craving and lust that leads to suffering. When one looks everywhere there is suffering in its many faceted forms.

In such a scenario, accepting the truth that there is suffering is better than self-deception. Buddhism teaches that there is suffering because always there is cause for suffering. The Noble Gotama Buddha showed us a way to follow his dhamma and to end suffering. No Messiah or divine person is required for us to achieve human happiness. These then are the realities of life. To have a better life now and after, let us live in the Buddha's way. That is the only path to freedom.

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