The line "छिति जल पावक गगन समीरा। पंच रचित अति अधम सरीरा।" (Kishkindha Kand – Tara’s Mourning of Bali) captures the essence of the elemental composition of human existence: earth, water, fire, sky, and air. These five elements coalesce to form our physical body, which is described as "अति अधम सरीरा"—a transient vessel that houses our eternal spirit.
In the context of environmentally responsible cremation practices in India, this profound understanding of our elemental nature calls for a harmonious approach to the end of life. When we return to the elements through cremation, we must honors not just our own impermanence, but also the sacredness of the Earth that cradles us, the water that nourishes us, the fire that purifies us, the air that sustains us, and the sky that embraces us.
The osophically, we recognize that our physical forms are but a temporary manifestation of the divine essence within. To practice responsible cremation is to acknowledge this sacred cycle of life and death, where our return to the elements is not merely a ritual, but a return to the cosmic dance of creation and dissolution.
By choosing eco-friendly methods—such as using less wood, opting for electric crematoriums, or even considering gas operated pod pyres—we align ourselves with the rhythms of nature, minimizing our impact on the environment. Each choice we make at this pivotal moment reflects our respect for the planet and our commitment to future generations.
In this emotionally charged farewell, let us remember that as we release our physical form into the flames, we are not just relinquishing the " अति अधम सरीरा," but transforming it back into the elements from which it arose. Our essence, the true self, transcends this mortal coil, continuing its journey through the universe, interconnected with all beings.
Thus, let us embrace environmentally responsible cremation not just as a practice, but as a spiritual duty—
a final act of love for our Mother Earth, ensuring that our departure is as graceful and conscious as our arrival.
In the heart of India, where the sacred rivers meander through the land like veins of life, the ghats stand as sanctuaries of spirituality and tradition. They are revered spaces where the cycle of life and death is celebrated, marking the transitions of souls with solemnity and respect. Yet, in recent years, a disturbing just a position has emerged on these sacred riverfronts: the grim reality of cremation ground mafias, economic despair, and the blight of social vices that have compromised the sanctity of last rites.
The ghats, which once resonated with chants and the fragrance of incense, now bear witness to a harrowing reality. Poverty, economic despair, and a ruthless commercialism have seeped into the very fabric of these hallowed grounds, transforming them into arenas of exploitation. The operators of cremation grounds, driven by greed, engage in practices that not only disrespect the deceased but also undermine the dignity of the grieving families. They have become an insidious force, thriving on the vulnerabilities of those already ravaged by loss.
The act of cremation, a deeply spiritual rite intended to honor the deceased, has become tainted. Cremation ground operators, in a bid to maximize profits, often resort to abhorrent practices. They push half-burnt bodies and ashes into the sacred rivers, undermining both the sanctity of the last rites and the ecological balance of the waterways. This grotesque disregard for human dignity and environmental health leaves a stain on the very essence of what it means to honor a life. In an age where people visit the ghats for various religious activities or recreational purposes, the sight of a cremation ground has become a source of discomfort, leading many to maintain a cowardly distance from the reality of death. The sanctity of the ghats has been sullied, and the reverence once bestowed upon these sites has faded into obscurity.
The chasm between the sacred and the profane has widened, leaving society grappling with its conscience. Families are often left with no choice but to succumb to the demands of the cremation ground mafias, forced to navigate a landscape marred by exploitation and moral decay. This economic despair, coupled with social vices, has led to a tragic compromise—the very essence of last rites has been stripped of its sanctity, leaving bereaved families to mourn not only their loved ones but also the erosion of their cultural and spiritual values.
In this poignant landscape, it is imperative to introspect and recognize the need for profound change. We must revolutionize the sanctity of the ghats, transforming them from sites of despair into beacons of dignity and respect. One viable solution lies in modernizing cremation practices through the implementation of gas and power-operated cremation pods. Such innovations can offer a clean, efficient, and dignified alternative to the traditional open pyre cremation. By embracing technology, we can restore the sacredness of these spaces, ensuring that the last rites are performed with the reverence they deserve.
The Ministry of Health and Family Welfare (MoHFW) and the National Clean Ganga Mission provide a framework within which these changes can be realized. By laying down model control regulations, we can establish standards that prioritize cleanliness, respect for the deceased, and the sanctity of the rivers. These regulations would not only hold cremation ground operators accountable but also promote sustainable practices that protect our sacred waterways.
Moreover, it is essential to ensure that the services of cremation are made available and free to the poor and needy. The economic barriers that prevent families from honoring their loved ones with dignity must be dismantled. Society must rally together to support initiatives that provide accessible cremation services, enabling even the most marginalized to perform the last rites with honor and respect. This collective effort will not only restore dignity to the deceased but also reaffirm the community’s commitment to upholding cultural values. Embracing change requires a shift in societal attitudes toward death and dying. The discomfort surrounding death must be confronted, and the narrative surrounding it must evolve. Rather than maintaining a distance from the realities of mortality, society must cultivate a culture of acceptance that admires the cycle of life. Death is not merely an end; it is a continuation of a journey, a transition into another realm. By reframing our understanding of death, we can reclaim the sacredness of the ghats, and the rituals associated with them.
In this transformative journey, education plays a pivotal role. Raising awareness about the significance of proper last rites and the ecological impact of current practices can foster a collective sense of responsibility. Community workshops, outreach programs, and educational campaigns can help dispel myths surrounding death and dying, encouraging open discussions that respect life and the inevitable passage into the beyond.
It is high time that society comes together to reclaim the sanctity of the ghats, and the practices associated with death. The ghats must once again become spaces where life is celebrated, where families can come together paying obeisance to their loved ones without the shadow of economic despair and exploitation looming over them. This reclamation requires a commitment to transforming cremation practices, establishing regulations that protect both the deceased and the environment, and fostering a cultural shift that embraces the sacredness of life and death.
In conclusion, the interplay between poverty, economic despair, and the commercialization of cremation practices has led to a disturbing erosion of sanctity on the Indian ghats. The plight of grieving families is compounded by the exploitative tactics of cremation ground mafias, which tarnish the essence of last rites. However, through modern innovations, regulatory frameworks, and a collective societal commitment, we can reclaim the sanctity of these sacred spaces. By embracing change, we can ensure that the act of honoring the deceased reflects dignity, respect, and reverence, thereby restoring the ghats to their rightful place as sanctuaries of spirituality and life’s cyclical journey.
References:
History and Evolution of Cremation in Indian Context Periyar Maniammai Institute of Science & Technology Satguru Sivaya Subramuniyaswami (2001). Living With Siva: Hinduism's Contemporary Culture. Himalayan Academy. p. 750. ISBN 0-945497-98-9.
Sukta XVI – Rigveda, English Translation: HH Wilson Wendy Doniger (1981), The Rig Veda, Penguin Classics, ISBN 978-0140449891, chapter on Death
Sukta XVIII – Rigveda, English Translation: HH Wilson Furse, Raymond (2002). Japan: An Invitation. Tuttle Publishing. p. 73. ISBN 0-8048-3319-2.
Ramayana (Sriramcharit Manas) – Kishkindhakand.
Keywords:
Cremation, Death, Realm, Cleanliness, Despair, Poverty, Cultural Shift, MoHFW, NCGM
Author:
Ankur Vatsaa Tripathi
Casual Registerer, Writer, Wildlife Observer
B.Arch, PGD (Environment & Sustainability), M.Sociology MCOA(India), MIIA(India), GORD(UAE), DBIA(USA), DMI(USA)
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