ANTEYSHTHI: THE HINDU FUNERAL RITES

ANTYESHTI – The Funeral Rites

The last sacrament of the Hindus is Antyeshti or the funeral rites. Like the phenomenon of death, rites and customs connected with the disposal of the dead body are also universal. Man consciously realizes that death is an inevitable end of every human being. As such it is but natural that every actual occurrence of death should provide an occasion for the living to react to this fact by appropriate behavior.

After death, a sentiment of dread is created in the survivors. There is a belief that even the deceased continues to have some kind of interest in the family property and relatives whom he is unwilling to quit. It is also believed that although after death the man is alienated from the survivors, he may cause some harm to them. In the formal farewell given to him he is requested to depart and is provided with all the articles considered necessary for a traveler, so that he could complete his journey comfortably to the next world. As the Pitriloka. The world of ancestors which is located between the heaven and earth- is considered a replica of the world everything for starting a new life is provided to him.

The object of the suitable disposal of the dead body and the accompanying rites and ceremonies are meant to protect the survivors from the defilement of death. It is believed that until these rites and ceremonies are properly performed the soul of the deceased hovers around the house and haunts its relatives as a preta and does not find its proper place in the company of the ancestors. This kind of belief is found almost universally among Hindus and also the ancient Greeks and Egyptians.

It is not surprising; therefore, that funerary customs in most of the societies exceed the practical, rational minimum required for the mere disposal of the body. It is ritualized with, sometimes very elaborately, but it is also accompanied by a great variety of predisposal and post disposal rites, some of them continuing over a long period after the death, cremation or burial etc. as per the prevalent custom.

The variety of funeral customs is immense. It is due to many factors and influences, geographical, cultural and historical. It is a peculiar combination of these factors which is distinctive and decisive. Thus mummification could originate only in areas having a dry climate (Egypt) and necessary preservative material. In Northern areas where the ground is frozen for most of the year burial is impractical.  Beliefs concerning the individual’s destiny and after life also play an important role

Cremation or burning of the dead body is the most recognized mode of the disposal of the corpse among the Hindus.

Hindu way of life is permeated by the Samskaras – ceremonial and sacramental rituals, particularly domestic rituals, Ceremonies connected with death are most important. Considering the Hindu view regarding the soul and reincarnation, every Hindu desires a son, because only a son can properly perform the regular funeral rites (Antyeshti) which ensures a happy rebirth. This is the reason why they have recognized several types of sons. This subject has been discussed in a separate Appendix –II. The Hindu death ceremony is quite long and elaborate. There are many variants in its details, some being local and others based on caste and the particular sect to which the deceased belonged.

Approach of the Death :           As soon as the symptoms of death become manifest, a spot is chosen on the ground. It is properly cleaned and on it a clean piece of cloth is placed, on which the dying person is laid and then   sacred texts, particularly verses from the Bhagvadgita and the Ramayana are recited. A little piece of gold, tulsi leaves and Ganga water are poured in his mouth by virtue of which the body is supposed to become completely purified. The person is invited to recite the Gayatri Mantra or utter Rame. Rame by virtue of which he is supposed to be delivered from all sins.

To promote his weal in future life he makes gifts to the Brahmanas and the poor. Among the gifts, the gift of a cow is considered most virtuous. Hindus believe that before reaching the abode of Yama-Yamaloka, he is required to cross the river  of burning fire called Vaitarani and only a cow can guide and take him safely to his destination, unharmed. The dying person is made to touch the tail of a cow with a calf which are gifted to a  Brahmana. The Brahmana pours drops of water in the hand of the donor in confirmation of the gift (godana). This cow is also called Vaitarani as transport for the deceased person over the river of fire to the abode of Yama.

It may be observed that according to the Hindu belief, a man, particularly a Brahamana must not be allowed to die on the bed or even on a mat. The idea behind such a belief is that one must go to the other world quite alone without any burden, be it a cot or a small mat. In the south India when two Brahmanas quarrel with each other it is common to curse the adversary saying, “May you have no person near you to place you on the ground in the hour of your death.

Pre-cremation Rituals  :           Before taking the dead body for cremation, a bier is made of bamboo. The chief mourner, generally the eldest son gets his head and face shaved, takes his bath and puts on a white unbleached, untailored dress comprising of one piece to wrap his waist and the lower part of the body and another to cover the upper part.

The corpse is washed and sandalwood paste and akshata are placed on his forehead and garlands of flower round his neck. The body is covered with white cloth and relatives place costly chadars over the body. It is laid in state for sometime while the preparation for funeral rites goes on.

When the bier is finally ready, the dead body is placed on it tied with a rope of straw and amidst the chanting of Rama Rama Hare Hare is taken to the cremation ground. (Shmashana).

Funeral Procession      :           The funeral procession is headed by the chief mourner- generally  the eldest son and other sons and grandsons carry the dead body on their shoulders. It is the earnest wish of every Hindu that he should be taken to the cremation ground on the shoulders of his sons and grandsons.

In many localities among the Brahamanas the man leading the procession carries the fire in an earthen vessel in his hand carrying fire ahead  of the funeral procession was the custom among the Agnihotri Brahmanas who maintained perpetual domestic fire after marriage. It was carried to cremation ground after his death and his funeral pyre was set burning with this fire. After him comes the funeral litter ornamented with flowers etc. Surrounding it are relations and friends of the deceased. It is customary that all kinsmen join the funeral procession. The order of the mourners is according to their ages, the eldest being in front. In ancient times women also went to the cremation ground. This custom still prevails among the Punjabi and Sindhi communities. But elsewhere women are not supposed to attend the funeral ceremonies outdoors.

A cremation ground is generally situated on the banks of a river. But where there is no river it is provided in the village itself.

On reaching the cremation ground a shallow pit is dug about six feet long and three feet wide. It is consecrated and sprinkled with water. In big cities there are pacca pits covered with tin sheds. In this pit, the funeral pyre is erected and the deceased is given a purificatory bath and the corpse is then laid on it, facing south, the direction of Yama, the god of death.

The chief mourner picks up a small cake of dry cow dung, sets fire to it, circumbulates  the pyre and places it upon the hollow of the stomach of the deceased as a sacrificial homa. The bier is either flung into the water or placed upon the pyre.

According to the Hindu Shastras the cremation is an offering into the sacred fire, conducting the corpse to heaven as a sacrificial gift.

The 10^th mandala of the Rigveda contains a hymn relating to funeral rites which is recited on this occasion.

Kapalkriya       :           The rite of breaking the skull is an important ritual pertaining to cremation rites. After the funeral pyre is lighted and high flames rise, the chief mourner walks round the pyre three times pouring water tickling from the earthen vessel he carries on his shoulder  which he afterwards breaks on the head of the deceased. It is called Kapalkriya.

It is believed that prana, the vital air of life is stationed in the skull. By performing Kapalkriya it is finally released from it. After the performance of Kapalkriya the mourners retire. The chief mourner before retiring takes an earthen pot full of water on his shoulder, makes a round of the pyre and throws the pot on the ground without looking at it. It symbolizes breaking of all relationships with the deceased.

Asthichayana   - Collecting of bones     :           If the cremation is held on the banks of the Ganga as in Varanasi,  the mourners stay there until the body is fully burnt out and then they pour water on the ground, quench the fire, collect the pieces of bones one by one and then ceremoniously scatter them in the sacred river. It is a common belief among the Hindus that if the bones of the deceased are submerged in river Ganga  he is fully liberated from the cycle of birth and death. This  is why large numbers of Hindus desire to breath their last in Kashi, the holiest place situated on the banks of the Ganga.

Asthivisarjana - Scattering of bones    :           At places which are away from the Ganga or in big cities such as Delhi the chief mourner and some relatives go to the shamahana  on the next day and collect the pieces of bones in an earthen pot and take them to the nearest place on the bank of the Ganga and scatter the  bones in the river.

Udakakarma    :           The mourners return with their heads bent down without looking back or around. They take their purificatory bath in the river with their cloths on (sa-chaila) and the kinsmen offer libation of water (Tarpana) to the deceased. It is called Vedakakarma – offering water to the deceased.

After Udakakarma some grains of boiled rice and peas are scattered on the ground for the crows. Hindus believe that  dead persons appear as birds. This kind of belief is quite old and finds a mention in the Rigveda.(RV,I.85.7)

The Ghanta      :           Next day after the cremation, the chief mourner accompanied by his kinsmen goes to some tank where they take purificatory bath and an earthen pot is hung on some peepal tree with a thread tied at one end, and it is filled with water. This thread is supposed to serve as the ladder to the prana, the life breath which animated the body of the deceased and which by this thread is enabled to descend and drink the water during the days which follow and in order that the prana may have something to eat as well as drink the pot filled with water, a handful of boiled rice is placed each morning below the vessel.

Until these ceremonies are complete, the kinsmen of the deceased do not take any food from the time the deceased gave up his ghost.

After the return of the mourners from the tank, a meal consisting of boiled rice and milk is prepared and the kinsmen of the deceased assemble and eat it, served on a pattala made of leaves. A small portion of the meal is set aside by the mourners in the name of the deceased. After the meal is over, it is scattered for the birds.

Ashaucha        :           The period of ashaucha defilement begins with eating the boiled rice and milk. Death of a kinsman entails a condition of Taboo. The Kinsmen owing to their contact with the dead person during sickness and with corpse after his death are segregated from the society on sanitary grounds.  The segregation is more rigorous in the case of the chief mourner. He becomes untouchable even for the members of his own family. He sleeps on an wooden cot. His utensils are separated and he cooks his own meal.

The prohibition following the death is not confined to the person who has performed the last rites of the deceased. It extends to the whole family of the deceased who partook the boiled rice and milk on the day following the cremation of the dead body. It is called Ashaucha: defilement, impurity.

The period of Ashaucha differ from community to community and place to place.The common period being ten days among the twice born castes and fifteen days for others. The distinction appears to have been based on the observance of rules of sanitation and cleanliness. It also depended on the closeness of relationship.

But these distinctions are not strictly observed now. Impurity runs for ten days for all orthodox Hindus while followers of Arya Samaja perform purification on the fourth day.

During the period of impurity males would not shave nor cut hair and nails,  Both, males and females would not use oil on their hair, would not eat food with any colored ingredient, nor visit a temple or perform pooja or participate in any auspicious ceremony.

During this period of ten days offerings to the dead are made as if he was still alive. On a small mat of kusha, a stone is placed and he is offered Tilanjali- til mixed with boiled rice every day. The ball is called pinda  because it is supposed to constitute the body –pinda of the preta. Milk and water are also set out for him near the pinda.

On the tenth day after the death  kinsmen of the deceased assemble at the tank, get their heads and faces shaved –during the life time of the father sons are forbidden to shave their moustaches – cut their nails and then take purificatory bath and offer water and tila (tilanjali) to the deceased . Now they can look at the mirror and comb the hair comb Pindas (balls of cooked rice) are offered to the deceased and yama for ending his preta state.

On the eleventh day many ceremonies are performed. Libation of water (Tarpana)are offered to the deceased and a prayer is made to Lord Vishnu for the Salvation of the preta. (preta moksha)of the deceased.

Vrishotsarga – Releasing a Bull           :           In former days an important ceremony called Vrishotsarga was performed on the 11^th day. A bull was bathed, garlanded and marked with a disc or trident and released in the southern direction after a prayer for ending the preta condition of the dead and enabling him to cross the ocean of mortality.

Vrishitsarga in the memory of the deceased is a typical example of the religion being used for the cause of social welfare. The Indian economy since time immemorial  has remained agricultural. Calves were used as oxen to plough the field and pull carts. In order to make them docile they were castrated and thus made incapable of procreation. Hence shortage of bulls was imminent which was harmful to the interest of agricultural operations and also animal breeding. It was therefore considered a pious act to let loose calves as bulls on such occasions as Shraddha. This was a happy union of religion with social welfare and mentioned.

Vishnu Dharma Sutra has the qualifications of the bull. It has laid down that the bull selected should be progeny of a cow yielding plenty of milk. Should have given birth to several male calves, all living . It should be black or brown colored, taller than all the cows of the herd, should be healthy and free from defects or deformities.

Vrishotsarga has gone out of vogue now, but the rite following it, viz the feast of the Brahamanas called Mahapatras is still in vogue. They receive ample gifts, particularly in the form of articles of daily use left by the deceased and many new articles supposed to be required by the deceased in his journey to the next world. Provision for food is also made for a full year.

In the princely states of Rajasthan and other parts of India, these Brahamanas are given costly apparels, ornaments, beds etc. belonging to the deceased Rajas to make them sufficiently rich.

Sapindikarana – Uniting with Ancestors          :           On the twelth day of the cremation an important rite called Sapindikarana is performed to unite the deceased called preta until now with pitras the ancestors.

Orthodox Hindus believe that the soul of the deceased does not reach the pitriloka, that is the abode of the ancestors at once.  It remains separated from them until the sapindikarna rite is performed. During the intervening period he remains in the form of preta. On the twelve day Shodasa (Sixteen Shraddhas) are performed pots are filled with til, rice, perfumes and water to prepare the pindas. Three of them are meant for the pitras and fourth for the deceased. The contents of the preta pot are mixed with the  other three and all the four of them become one and equal and the deceased is supposed to have finally united with the ancestors

Shraddha and Feast to the Brahamanas           :           sharaddha is derived from the Sanskrit word Shraddha meaning respect, reverence. Therefore, Shraddha means  an act, a ceremony in honour of an for the benefit of dead relatives observed with great strictness at various fixed periods and on the occasion if rejoicing as well as mourning by the surviving  relatives. (These ceremonies  are performed by the daily offerings of water and on stated occasions by the offering pf pandas-balls of boiled rice  and meals to three paternal and three maternal fore-fathers i.e to father, grand father and great grand father. However it should be borne in mind  that shraddha is not a funeral ceremony(antyesthti), but a supplement to such a ceremony. It is an act of reverential hoage to the deceased person performed by relatives and  is supposed to supply ther dead with strengthening nutrients after the performance of previous funeral ceremonies has endowed them with ethereal bodies; indeed until the succeeding first shraddha is perfomrd the deceased relative is preta or restless and wandering ghost and has no real body (only a linga  sharira) . He attains a position among the Pitras or divine fathers in their blissful abode called pitraloka only after the first shraddha is performed. Shraddha and efficacious when performed by a son here lies the importance of a son among the Hindus. On the 13^th day a grand feast is given to the Brahamanas.  In the past only learned and blameless Brahmanas were entitled to participate in the Shraddha. Manu (MSIII,123ff) has given elaborate injunctions regarding the Shraddhas as to who should be invited and who should be excluded; what is to be cooked and served in  the Shraddha.  But these injunctions are dead letters now. A Shraddha has become an occasion for the display of wealth. Nevertheless it must be conceded that the ideal behind the Shraddha was very lofty.

Pitrimedha - sacrifice to ancestors consists of propitiating them through offerings of water (Tarpana). This can be extended further to include the rites and ceremonies which involve the distribution of food, clothes and dakshina-useful presents – to the learned and needy Brahamanas. These are termed Shraddha (Faith). Ancestors are capable of granting all desires like long life, progeny, wealth, wisdom and even heaven. Hindu Shastras have underlined the importance of these Shraddhas. Their non-performance amounts to ingratitude and sin. The gratitude is a great virtue as it binds the society. Ingratitude is the worst sin that disintegrates and creates disharmony in the society. Shraddhas have both economic and ethical aspects. By performing the Shraddha the man expresses his gratitude to his ancestors. who have bequeathed to him his physical and spiritual body. Since gifts are given to learned and the poor in the Shraddha, both the worthy and needy sections of the society are benefited.

Some interesting, but important aspects of the Shraddha  by the orthodox Hindus may be mentioned here.

Shraddha of Persons Untraceable        :           If a person is untraceable for several years and is believed to have died without leaving any clue about himself, an effigy, a representation of the person is prepared and the same is cremated and all funeral rites are performed in his name.

However, if the person so cremated comes alive subsequently, his all Samskaras starting from the birth are required to be performed as per the rules laid down by the Shastras.

Performing One’s Own Shraddha        :           If an orthodox Hindu  believes that his sons would not perform his Shraddha  properly or if the person has no son or kinsman to perform his Shraddha, special provision has been made in the Shastras for such eventualities and it has been laid down that such a  person can perform his own shraddh for his sadgati attainment of heaven or salvation. This practice has been described as Jivachchshradddha. His effigy is made and his antyesthi and other ceremonies are performed as usual.

The Sanyasis before entering that order are required to perform their own Shraddha.

There are separate rules for the antyeshti of the Sanyasi. His dead body is laid in a ditch and his begging bowl is placed on his belly or his Kamandalu, is filled with water and put on his right side. The ditch is covered with earth and a mound (Samadhi) is raised on it to  the dead body from being disturbed by carnivorous animals. But this custom is not followed in the case of Sanyasis of some sects. They prefer to dispose of the dead body by submerging it in the water of some river. It is called Jalasamadhi.