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Turning on accompanying music, mother and daughter started singing the Saundarya Lahari, a beautiful Tamil song written by the saint Sankara bhagawad padar in praise of the divine beauty of Goddess Umadevi.

Gowry and Manasi finished their Saundarya Lahari session. Professor Vedapuri just entered his house, after a long day at work: due to the approaching exams, he had had to conduct special classes many evenings such as today.

Practical arrangements had to be made. A while later, Vedapuri and his friends planned the funeral for the next day. The daughters and their families, living out of town were informed and were going to fly in the next morning. The priest had to be informed. The cremation ceremony was to be started at noon the next day.

The priest continued reciting the Sanskrit chants. Son Vedapuri as required by tradition, had a cleansing bath and came to the ritual mat to perform the last rites in his wet veshti tied in a kacchham. The auspicious thread that Brahmin men wear across their torsos, the poonool, was required to be worn on the opposite shoulder than normal, for the death ceremony. Vedapuri switched his poonool to match, and sat on the mat in front of the fire which the priest had lit for the rituals. The performance of the rites continued.

Women and children were not allowed to go to the cremation grounds. They had to say their last goodbyes here in the house. The tradition for this was to put some uncooked rice grains over the mouth of the dead person, and circumambulate the body in an anti-clockwise direction. The cries of the mourning women filled the air. The home rituals were at an end at last.

The body of Sambasiva Shastri was placed and tied onto the prepared corpse-bed. The lips that had chanted the rudram, the eyes that were closed in worship, the ears that were last filled with the divine Saundarya Lahari music, had all infused a glow of serenity on the lifeless face. Everyone present felt awe and wonder that death could not cast its ugly pallor on that face which seemed to shine with divinity.

Ceremonies complete, cremation ground empty. Only adal arasan, his Vadhyar ayyaand Agni Bhagawan were left. Swirling smoke. The stench of a burning corpse. Adal arasan was doing his job mechanically, prodding with his stick and turning the burning corpse to ensure it burned evenly and completely. His mind flew several years into the past.

As circumstance would have it, Kannaiyan too, like his grandfather, fell victim to the dreaded drink. Driving drunk, he got in an accident one day and died before his time. Adal arasan had by this time, taken retirement from his watchman job.

Day break. Vedapuri and Sundaresan, along with the priest came to the cremation grounds to collect the remains. Washing the bones in milk, they were collecting them in a pot. Adal arasan approached them respectfully. He placed the 400/- rupees in his hand, in front of the pot as homage. Everyone looked at him in puzzled surprise.

* Manjal kumkumam is the mark that married women are allowed to wear on their foreheads as long as their husbands are alive. In this culture, it is considered auspicious and lucky for married women to die before their husbands, while their right to wear manjal kumkumam is still intact.

Rudra (/ˈrʊdrə/; Sanskrit: रुद्र) is a Rigvedic deity associated with Shiva, the wind or storms,[1] Vayu,[2][3] medicine, and the hunt.[4] One translation of the name is 'the roarer'.[5][6][7] In the Rigveda, Rudra is praised as the "mightiest of the mighty".[8] Rudra means "who eradicates problems from their roots"[citation needed]. Depending upon the period, the name Rudra can be interpreted as 'the most severe roarer/howler' or 'the most frightening one'. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is often used as a name of Shiva in later languages. The "Shri Rudram" hymn from the Yajurveda is dedicated to Rudra and is important in the Shaivite sect.[9][10] In the Prathama Anuvaka of Namakam (Taittiriya Samhita 4.5), Rudra is revered as Sadasiva (meaning 'mighty Shiva') and Mahadeva. Sadashiva is the Supreme Being, Paramashiva, in the Siddhanta sect of Shaivism.

The etymology of the theonym Rudra is uncertain.[11] It is usually derived from the Proto-Indo-European (PIE) root rud- (related to English rude), which means 'to cry, howl'.[11][12] The name Rudra may thus be translated as 'the roarer'.[5] An alternative etymology interprets Rudra as the 'red one', the 'brilliant one', possibly derived from a lost root rud-, 'red'[7] or 'ruddy', or alternatively, according to Grassman, 'shining'.[11]

The commentator Sāyaṇa suggests six possible derivations for rudra.[16] However, another reference states that Sayana suggested ten derivations.[17] The adjective śiva (shiva) in the sense of 'propitious' or 'kind' is first applied to the Rudra in RV 10.92.9.[18]

Rudra is called 'the archer' (Sanskrit: Śarva)[19] and the arrow is an essential attribute of Rudra.[20] This name appears in the Shiva Sahasranama, and R. K. Śarmā notes that it is used as a name of Shiva often in later languages.[21] The word is derived from the Sanskrit root śarv- which means 'to injure' or 'to kill',[19] and Śarmā uses that general sense in his interpretive translation of the name Śarva as 'One who can kill the forces of darkness'.[21] The names Dhanvin ('bowman')[22] and Bāṇahasta ('archer', literally 'Armed with a hand-full of arrows')[22][23] also refer to archery.

Rudra is one of the names of Vishnu in Vishnu Sahasranama.[25] Adi Shankara in his commentary to Vishnu Sahasranama defined the name Rudra as 'One who makes all beings cry at the time of cosmic dissolution'.[26] Author D. A. Desai in his glossary for the Vishnu Sahasranama says Vishnu in the form of Rudra is the one who does the total destruction at the time of great dissolution.[27] This is only the context known where Vishnu is revered as Rudra.

The earliest known mentions of the Vedic deity Rudra, occur in the Rigveda, where three entire hymns are devoted to him (RV 1.114, 2.33, and 7.46). Two further hymns are devoted to Rudra jointly with Soma (RV 1.43 and 6.74).[28][29] There are about seventy-five references to Rudra in the Rigveda overall.[30]

In the Rigveda, Rudra's role as a frightening god is apparent in references to him as ghora ('extremely terrifying'), or simply as asau devam ('that god').[31] He is 'fierce like a terrific wild beast' (RV 2.33.11).[32] Chakravarti sums up the perception of Rudra by saying: 'Rudra is thus regarded with a kind of cringing fear, as a deity whose wrath is to be deprecated and whose favor curried'.[33]

In RV 7.46, Rudra is described as armed with a bow and fast-flying arrows, although many other weapons are known to exist. As quoted by R. G. Bhandarkar, the hymn declare that Rudra discharges 'brilliant shafts which run about the heaven and the earth' (RV 7.46.3), which may be a reference to lightning.[35]

With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations:

The strength of Godhead never departs from Rudra, him who is Sovereign of this world, the mighty.[36]

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