The reason for putting tears in the ears and nose of the corpse after death

 The reason for putting tears in the ears and nose of the corpse after death

Any creature in the world is born on the basis of what it did in the previous life and experiences happiness and sorrow accordingly. After experiencing the fruits of their deeds, they merge into Panchatatva. While living in the world, man has to face both truth and falsehood, this is a common thing, but what to answer if someone asks what is the ultimate truth in the world.

Death is certain after being born on earth. One day everyone must die. When a person dies, some action should be taken for the peace of the soul. In this process, relatives tend to gather. Since it takes time for distant relatives to arrive, the body should be kept out safely. Crying is done on the nose and ears of the dead body while keeping it outside.

There are both scientific and spiritual reasons for having cotton in the ears and nose.

Scientist's Reason: In fact, after death, a special fluid comes out of a person's ear and nose, and the same fluid must be used to prevent it. In addition to this, after the death of a person, the nose and ears are covered with cotton to prevent any kind of virus from entering the body.

Spiritual Reasons: According to the Garuna Purana, a small piece of gold is believed to be placed on the exposed part of the body. In this way a piece of gold is placed on 9 parts of the body. These include nose, ears, eyes and mouth. The belief behind it is that gold is a very sacred metal. Placing gold in these parts of the dead body brings prosperity to the soul of the dying person. As there is a big hole in the nose and ears, the door is closed with cotton so that something does not come out of the hole. Agency

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Mr̥tyupachi śavakō kāna ra nākamā ru'ī rākhnē kāraṇa

sansāramā kunai pani jīvalē pachillō janmamā garēkō kāryakō ādhāramā janma linē garchan ra tyasai'anusāra sukha ra dukha bhōgchan. Āphnō karmakō phala bhōgēpachi pañcatatvamā vilina hunchan. Sansāramā basnē kramamā mānisakō satya ra jhuṭhō duvaikō sāmanā garnuparcha, yō ēka sāmān'ya kurā hō, tara sansāramā parama satya kē hō bhanēra kasailē sōdhēmā kē javāpha dinē.

Dhartīmā janma li'ēpachi mutyu niścita cha. Ēkadina sabaijanā marnai parcha. Mānisa jaba marchana taba ātmākō śāntīkō lāgi kēhi kriyākarma garnuparcha. Yasakramamā āphanta jam'mā hunu garchan. Ṭāḍhā ṭāḍhā bha'ēkā āphanta ā'ipugna samaya lāgnē bha'ēkōlē śavalā'ī surakṣita rupamā bāhira rākhnuparcha. Bāhira rākhnē kramamā mr̥ta śarīrakō nāka ra kānamā ru'ī rākhincha.

Kāna ra nākamā ru'ī rākhnukō vaijñānika ra ādhyātmika duvai kāraṇa chan.

Vaijñānikakō kāraṇaḥ vāstavamā mr̥tyu bha'ēpachi mānisakō kāna ra nākabāṭa ēka viśēṣa tarala pad'dhārtha niskancha, tyahi tarala pad'dhārthalā'ī rōknakō lāgi ru'ī rākhna parcha. Yasakō sāthai mānisakō mr̥tyupachi śarīramā kunai prakārakō bhā'irasa pravēśa nagaruna bhanēra nāka ra kānamā ru'īlē chōpi'ēkō hō.

Adhyātmika kāraṇaḥ garuṇa purāṇa'anusāra śavakō khulā bha'ēkō bhāgamā sunakō sānō ṭukrā rākhnē mān'yatā cha. Yasarī sunakō ṭukrā śarīrakō 9 aṅgamā rākhnē garincha. Jasamadhyē nāka, kāna, ām̐khā ra mukha ityādī parchan. Yasakō pachāḍīkō mān'yatā suna an'yantai pavitra dhātu hō. Mr̥ta śarīrakō yī bhāgamā suna rākhdā marnē mānisakō ātmālā'ī samr̥d'dhi prāpta huncha. Nāka ra kānamā ṭhulō pvāla hunē bha'ēkōlē pvālabāṭa kēhi bāhira naniskīyōsa bhanēra sāvadhānīsahita ru'īlē ḍhōkā banda gari'ēkō hō. Ējēnsī