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According to Garuda Purana: why infants are not buried, and what traditions exist after the death of children
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According to Garuda Purana: why infants are not buried, and what traditions exist after the death of children

In Hinduism, there is a tradition of cremating the body after a person's death. However, in the case of small children and newborns, the burial process is viewed differently. According to many traditions, instead of burning their bodies, they should be buried in the ground.

Questions arise about the reasons for this approach: what happens to the soul of a newborn after death? Should a child who dies at such a young age face the difficulties of Yamaloka? And what should parents do to bring peace to the soul of the deceased child? These questions are illuminated in the Garuda Purana.

Garuda Purana:

The Garuda Purana describes numerous rules related to death and last rites through a dialogue between Lord Vishnu and the bird Garuda. According to religious beliefs, if a woman experiences a miscarriage or a child dies before two years of age, their body should be buried. However, if the child dies after reaching two years of age, the tradition of cremation is maintained.

Why are the burial rules different for children?

According to the beliefs of the Garuda Purana, in early years of life, a child exists outside the understanding of worldly attachments and karma. As a person grows older, their attachment to the body, family, and the world increases. It is on this basis that the religious notion has developed that the soul of a small child does not experience the same strong attachment to the body as an adult, which is why the tradition of burial is adopted for them instead of cremation.

Do children have to suffer in Yamaloka?

According to religious beliefs, after death, the soul travels through various worlds depending on the deeds performed by it. However, special rules are established for children who die at a very early age. According to the beliefs of the Garuda Purana, if a child dies before two years of age, their soul directly reaches heaven. In such cases, there is no mention of punishment for sins based on their age.

What needs to be done for the peace of the soul of a deceased child?

The Garuda Purana emphasizes the importance of charity and good deeds for achieving peace for the soul of a deceased child. According to religious beliefs, after the child's death, their parents should offer milk donations according to the child's age. There is a belief that offering milk in an amount equal to the infant's months of life brings peace to their soul. Nevertheless, adherence to these rules varies across different traditions and regions.

Why are Shraddha rituals not performed for small children?

In Hindu religious traditions, there are separate rules regarding Shraddha rituals for small children. According to belief, Shraddha and associated special rituals are intended for those who have completed their rites, such as Mundan or Upanayana. For this reason, it is not considered traditional to perform Shraddha rituals for children who died at a very early age, similar to those performed for adults.

Different rules for children of different ages

According to the beliefs associated with the tenth chapter of the Garuda Purana, methods of burial and offerings are mentioned depending on the stage of the child's development. In the case of the fetus being destroyed still in the mother's womb, no special ritual is described. However, if the child dies before losing teeth, it is recommended to offer milk. At the time of infancy death, there is a tradition of offering pots of water and feeding sweet rice porridge. Upon death in childhood, feeding children of the same age and Brahmins is practiced. If the child dies at the age of five or older, the practice of offering pindas made from kheer (rice porridge) and ghee is mentioned.

Belief in the opening of gates to heaven for children

Religious narratives place great importance on the innocence and purity of children. According to one folk legend, after the death of a boy, Lord Vishnu opened the gates to heaven for him by his command. However, the boy did not wish to leave his parents to go to heaven. Then, seeing his feelings, Lord Vishnu forgave the sins of his parents and granted them a place in heaven. This story is passed down as a religious folk belief and reflects God's mercy towards children and their innocence.

What is necessary for the peace of the soul after death?

In Hinduism, death is seen not as the end of life, but as a stage in the soul's journey. The Garuda Purana also describes in detail many topics related to death, karma, the soul, and the afterlife. The rules for conducting funerals and religious ceremonies in the case of the death of small children differ from the rules for adults. Nevertheless, since these traditions are observed differently in various regions, denominations, and families, primary attention should be paid to family traditions and the advice of a relevant spiritual guide in a specific situation.

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According to the Garuda Purana: Why is the body laid on the ground after death?
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According to the Garuda Purana: Why is the body laid on the ground after death?

In Hindu families, there is an ancient tradition where, after a person's death, their body is often removed from the bed and placed on the ground. This raises the question of whether this is merely an old custom or if deep religious, cultural, and symbolic meanings lie behind this practice.

Most people follow this custom, but few know the beliefs that underpin it. It becomes clear why the body is placed specifically on the ground, what the connection is to the five elements (Panchamahabhuta), and why the ground is chosen over the bed for funeral rites.

Garuda Purana:

Death is the inevitable truth of life. When a person breathes their last breath, the family follows a series of traditions related to burial. One such tradition is moving the deceased's body from the bed to the ground. Although funeral rites may vary depending on the states, communities, and families in India, the practice of laying the body on the ground is observed in many Hindu families. Behind this lies not only religious faith but also a symbolic message about the transience of life and the connection between humans and nature.

Beliefs Associated with Panchamahabhuta

In Hindu philosophy, the human body is considered composed of five elements: Earth, Water, Fire, Air, and Ether (Akasha). According to religious beliefs, the body that was born will eventually dissolve into these five elements. The funeral rite after death is also viewed as part of this natural cycle. Therefore, the tradition of placing the body on the ground is linked to the element of Earth. This symbolically indicates that the body has entered its final journey and must ultimately return to nature.

Symbolic Meaning of Laying on the Ground

In ancient times, most houses had earthen floors. Thus, placing the deceased on the ground held cultural and symbolic significance. This tradition reminds people of the ultimate truth of life: regardless of how much wealth, status, prestige, or honor a person achieved during life, their body is mortal. All earthly achievements are left behind after death.

Placing the body on the ground also symbolizes humility and the impermanence of life. It serves as a reminder to the living that life is not eternal, and eventually, everyone must submit to the laws of nature.

Why is the body not left on the bed?

Many wonder why the body is not left where it died if death occurred in bed. According to traditional beliefs, the bed is associated with daily life and worldly activities. However, the process of burial begins after death. Therefore, laying the body on the ground symbolizes the completion of one chapter of life and the beginning of preparations for the final farewell. Nevertheless, there are various traditions and beliefs in different regions and families.

Why is a mat or white cloth spread under the body?

In many families, instead of placing the body directly on the ground, a mat, cushion, mat, or white cloth is placed underneath it. This is part of traditional notions of reverence and purity. After this, family members sit next to the deceased, praying and asking God for peace for their soul. During this time, the atmosphere of the house is filled with grief, reverence, and memories.

Funerals in Religious Texts and Traditions

Hindu sacred scriptures and traditions contain descriptions of rites performed after death. However, the forms of these rituals may differ across various texts, regions, and communities. Therefore, it is incorrect to state that there is only one specific reason for laying the body on the ground; rather, this tradition represents a combination of religious beliefs, local customs, and cultural perceptions.

What is the true message of this tradition?

The tradition of laying the body on the ground after death is seen not just as a ritual. It also contains a message about the transience of life, the connection to nature, and humility. This custom reminds the living people of the mortality of the body and that the true value of life lies in our actions and behavior.

Husband killed wife over cooking dispute, burned the body, but DNA analysis revealed the truth
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Husband killed wife over cooking dispute, burned the body, but DNA analysis revealed the truth

A shocking murder case stemming from a minor domestic conflict has emerged from Raigad, Chhandnagarh district. The man strangled his wife, subsequently burned her body in the backyard of their home and buried the bones. To mislead the police, he later reported his wife missing.

Approximately four months later, the investigation advanced thanks to DNA analysis of the burnt bones. The analysis confirmed that the bones belonged to the very woman about whom the husband had filed a missing person report. Consequently, the police arrested the suspect.

The incident occurred in the Kapu area of Raigad town. According to police data, Devanand Sidar, a 39-year-old resident of Kuma village, began a relationship with Chameli Sidar, a 26-year-old woman, about four years ago. Following this, they started living together as husband and wife, and they had no children.

On April 18, Devanand traveled to Makkapur, Chameli's hometown, to inquire about her whereabouts from her family. Her family informed him that Chameli was not there, after which Devanand returned. It was from this point that a significant part of the suspicion began to form among the police.

According to the police, on April 28, Devanand went to the Kapu police station and filed a missing person report for his wife. He stated that Chameli had disappeared without warning around 8:00 PM on April 16. The police began investigating the case.

However, as the interrogations deepened, contradictions began to appear in the husband's statements. The police questioned relatives and neighbors, which intensified suspicions. The investigation reached the night when Chameli was allegedly missing.

Police stated that during questioning, Devanand confessed that a dispute arose with his wife on the evening of April 16 regarding the preparation of a vegetable dish. The argument escalated so much that Devanand strangled Chameli, leading to her death. What happened afterward made the case even more sensational.

After the murder, the suspect burned the body in the backyard of his house. The remaining bone fragments after the burning were placed in a pit and covered with a stone to leave no evidence of the crime. Then, Devanand fabricated a story about his wife going missing and filed a missing person report at the police station.

Given the seriousness of the case, the police employed scientific methods. During the inspection, with permission, FSL personnel discovered the remains of burnt bones at the scene. These remains were sent for DNA analysis. The results confirmed the police's suspicions: the bones were identified as belonging to Chameli Sidar. This meant that the burnt remains of the woman the husband claimed had left were found near the house.

Based on the results of the DNA examination and other evidence, the case was registered at the Kapu police station as murder. A police team led by Inspector Dharmaram Tirki attempted to arrest the suspect, but he fled upon learning of the pursuit. Subsequently, the police searched for him in the vicinity of the village for three days, activating a network of informants. Eventually, the suspect was located by the police. During interrogation, he confessed to murdering his wife and was arrested to be remanded into judicial custody.

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