It after a fair bit of time that I am adding some more posts. The current postings pertain to some extensively practiced but poorly understood Srivaishnava beliefs. I do realise that my views may upset a lot of tradition orthodox sectors but this a developing fast changing world of internet,,whatsap, facebook, and twitter amongst others so some changes are bound to happen.

The first of them is the concept of Theetu.

What is “Theethu” as practiced in South India?

Theethu or Asauch or Ashudh is an act of abstinence practiced by Hindus, due to an impurity in the family, caused by certain natural events. It is an impurity in the religious sense, and not in any microbiological sense, and is a RITUAL IMPURITY in which one has to conform to a certain type of behavior and place some restrictions on oneself and one's activities for a certain period of time.

It is brought about by one of the 3 acts:

A woman’s monthly period

Birth of a child

Death in the family

I am confining this article to the last two, namely birth and death, since there is a lot of confusion amongst the new generation, and also in the older one on these issues.

Why do we do it?

The rationale is very simple. This is a practice handed down from time immemorial. The whole practice came when beliefs were very strong ang got integrated into religion.

As the great French philosopher Michel Eyquem de Montaigne said:

"Nothing is so firmly believed as that which least is known.”

Over centuries, this belief has been modified, and adjusted to individual tastes. Now you have various learned persons offerring varying versions of the same. So much so, that instead of clarifying the issue, it has become more complicated.

Let us examine the issue of Child Birth first.

In the early period, during child birth, all activities were in the house, and you had experienced womenfolk assisting. There was an air of mystery about it, and also a general belief that touching any waste from the human body was classified as unclean and impure. The great physician of the old, Sushruta, had issued orders on the need to maintain health and hygeine, and this also got entwined in the religious practice. The mother was kept in isolation for 10 days, both on health grounds, as well as in the belief that she and the new born were susceptible to evil spirits. Consequently, the period of 10 days was treated as an impure one, and the practice of abstinence came into force, and was specially for all religious activities. Meals would not be shared with outsiders.

The 11^th day function was basically an act of purification, with the baby along with other household members taking a bath.It was also to announce to the World and indirectly to the spirits that the period of fear and impurity was over , the newborn had arrived on the world stage, and things were back to normal.

Logically, this period of impurity and abstinence should have been confined to the actual household where the birth took place, and and has been mentioned as such in the Grihya Shastras and Sutras. When these laws were made, the society was small with everyone connected living within short distances, and therefore every one in contact was deemed to be affected. However, as the world spread, so did the people, and you had close relatives living days away from the house hold where the event had occurred, and by the time news of the event reached them the mandatory 10 day period would be over. Hence people practiced the concept of “Theethu” for 10 days in their houses and in the houses of close relatives who were in close contact. The other people would just take a bath as and when the news reached them.

Things however changed with the advent of technology. In these days of instant communication, news of events gets transmitted instantly, irrespective of distance. So the whole world, in the words of Thomas Friedman, became one large village, everyone having real time info. Extending the same logic, Theethu also became applicable to all relatives, irrespective of the fact that some may be living in remote, inaccesible, places.

This however need not be so. When the concept of impurity and defilement was formulated, it was assumed to be for people within physical contact.This impurity is not an e-virus transmitted through internet or satellite. Furthermore, with deliveries now taking place in hospitals,the unclean, impure angle is greatly reduced, if not eliminated totally. What is left is the health and sanitation angle PLUS existing beliefs.

Death Rites or Antishti

Theethu on account of death in a family is however a different issue. Except in rarest of rare cases, death is not a communicable hazard.What however transpires here is the Hindu way of life.

The departed person leaves behind spouse,children,parents,brothers sisters, etc. In the Hindu tradition, particularly the Brahmin one, death is the process of the liberation of the soul from its earthly coils, and enables it make its way to Vaikuntam,Heaven, Moksham, call it what you like. While only the really great Holy persons were said to attain instant Moksham,for others there is a major waiting in the world of Pitrus. It is believed that the journey of the liberated soul after its liberation from the body till it attains the Pitru world, is a difficult one.The soul is supposed to pass through the Preta stage for the first 10 days after death, during which period it develops full human shape. These 10 days are supposed to be the harmful stage, where the Preta can both inflict harm, as well as be harmed. It is only on the 11^th day onwards that after various ceremonies, it is enjoined with other members of the Pitru world. The old belief was that no wrong action should be taken in this 10 day period, since it could cause impediments in the development of the Preta, and cause its taking a wrong direction, possibly remain confined to the Preta world.

It was also believed that the soul, which would ultimately grow into the Preta is greatly attached to its previous worldly existence, and is reluctant to abandon it. The survivors of the departed soul, the spouse, children, etc.,were therefore supposed to lead a very

austere life, specially the Kartas, i.e., the persons actually participating in the Antishti. They were supposed to shave their heads, not shave their beards,wear a single vastram and eat one simple meal a day .This was supposed to dissuade the Pretas from staying in the place, the only one that they knew.

It was towards this purpose that possibly the initial concept of Theethu in such cases was initiated, to help the persons directly concerned practice their austerity. However, since this practice became deeply entwined with religion, it became more or less binding. This reminds me of another observation of Montaigne, i.e., “Our religion is made to eradicate vices, instead it encourages them, covers them, and nurtures them.”

The development of the Pretas into Pitrus who would after the 12day function take their place in the Pitru world, would then relieve the surviving relatives of the need to continue with this austere life, and after the 13^th day function, life would come back to normal.

The period of 12 days from death was therefore classified as “Theetu” period, and would include all direct relatives, specially those directly involved. It is logical to assume that even relatives living in far off places would make their way for the ceremonies, hence Theetu would be applicable to them also.

Conclusion:

It is very clear that in order to make the concept and practice of “Theetu” more meangful

the whole issue would have to be placed in a perspective more in line with the current times, to make it more acceptable, and more widely practiced.

Obviously, we cannot have the same set of rules for Theetu applicable on the occasion of a child birth to that of a bereavement.

Let us take the issues separately:

In the case of CHILD BIRTH, we treat this as a joyous occasion, with the involvement of a little bit of both the health angle as well as that of our beliefs. However with the passing of time,and changes in life styles, as well as that of the resources currently available, the Health Angle has been greatly reduced, if not totally eliminated.Actually, it is the mother and child who need to be kept under wraps,metaphorically speaking, as far as health is concerned. The other members of the family are relatively unaffected. They are not carriers of any infection or impurity to the outside world.Rather, it is the opposite which is more relevant and applicable.

Some of the old writings, which are still being widely practiced, speak of the “Asauch” period being applicable to only the mother, and that too for 10 days. The father and other members would be cleansed after a ceremonial bath, either the day or the day after the happy event. It was also a belief in the olden days that Seas and Mountains act as Natural Barriers against “Theethu”.

Other writings speak of exceptions to the rule of “Asauch”, notably:

1 Artisans
2. Architects and builders and engineers engaged in construction of

public projects.
3. Doctors surgeons and other medical workers.
4. Kings, rulers, politicians and administrators.
5. Vedic scholars and officiating priests.
6. Those who are in process of a religious observance or vow i.e. brahmacharis and also those who are fasting for similar such vows.
7. Those who have been initiated and are engaged in the performance of a yajña lasting more than one day.
8. During the three days of a marriage ceremony once the initial ceremonies are over.
9. Those who are taking part in major temple festivals.

Asaucham is not a condition like a disease by which has take its natural course or be treated with antibiotics! It is rather a condition which one imposes upon oneself.

We can therefore see that concept of theetu today is different from what was prevalent in the past. Edicts issued in the past have lost their relevance. It is time to take a rational view of this issue.

Due to lack of proper knowledge, and also lack of proper knowledge dispensers, and the plethora of views currently in vogue, the younger generation tends to overlook or disregard this issue entirely, since logic says that what happens thousands of miles away cannot effect them, at least microbiologically.

This is correct, if we talk only from this angle. There are however the other issues which have to be considered.

In the case of child birth it would be logical to expect the people in direct contact to observe the 10 day impure period. For the others, it has to be an adjustment ranging from this to not doing anything. A 3 days or 1 days Theetu is now the current practice amongst a large number of people. I for one cannot see the rationale behind somebody hundreds or thousands or miles away observing theetu as though they were a participating directly in the function. This is however a matter of personal belief.

In the case of death of a family member, for the various reasons mentioned above, and for those who are physically present during the ceremonies, the 12 day period should be observed. For others, who may be directly connected to the departed soul, at least a 3 day period should be observed. For people indirectly connected, a ritual bath should suffice.

I realise my views are going to ruffle a few feathers, specially people with strict orthodox views. I have nothing against the belief and practice of orthodoxy. I am a staunch believer myself. As a matter of fact, my children are of the opinion that I am too orthodox, specially in the present times.

I do however believe that if somebody has the time and desire, he should do it. But there are others, many of them, who feel that these rules are far too strict to be implemented, and they have no relevance in todays times.

The reason I have taken up this issue is that there should be no default due to lack of a proper understanding. Ultimately, it is left to individual choices, tastes, and resources and opportunities available.