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In the concluding article of this series, we take a detailed
look at the sixteenth samskara - antyeshti - describing
the death rites.
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(16) Antyesthi
(Death rites)
The rishis and Dharma Sutras were at a consensus regarding the final
goal of life, which they enjoined in the four ashrams - stages of
life. The stalwart poet Kalidas in his classic, Raghuvansha (1-8)
stipulates:
"Shaishave abhyastavidyãnãm yauvane vishayaishinãm;
Vãrdhakye munivruttinãm yogenãnte tanutyajãm."
"One studies during childhood (brahmacharya ashram), fulfills
his desires during youth (gruhastha ashram), renounces worldly activity
for silent contemplation during old age (vanprastha ashram) and then
endeavors for God-realisation, after which he leaves his body."
Antyeshti is the final samskara in a Hindu's life. Yajur Veda regards
vivaha as the sixteenth samskara while Rig Veda considers antyeshti.
Though performed after the death of a person by his relatives, it
is of importance because the value of the next world is higher than
that of the present. The final rituals are performed with meticulous
care with the help of Brahmin priests.
The first ritual after death is to place a few tulsi leaves and a
few drops of water in the mouth of the dead person. It is then laid
on the floor which has been purified by applying the sacred cowdung.
The old clothes are removed and the body is bathed with sanctified
water. The body is then covered with one piece of a new, unbleached,
uncut cloth (kafan). It is then laid on a bier (nanami) made of bamboo
canes tied with jute strings. The underlying message in removing the
old clothes can be gleaned from a Sanskrit verse:
"Dhanãni bhumau pashavashcha goshthe,
Nãri gruhadware sakhã smashãne,
Dehashchitãyãm paraloka mãrge,
Dharmãnugo gachhati jiva ekaha."
"Wealth will remain buried, cattle will remain in the pen, (his)
wife will accompany (him) to the doorway, friends will accompany him
to the crematorium, the body will come till the funeral pyre, but
on the path to the next world, the jiva goes alone (with his karmas)."
In the Swaminarayan Sampraday there is a special ritual. Where possible
the sadhus are called, who then do puja of the deceased with vermilion
powder. A new kanthi and flower garlands are placed around the neck.
The sadhus and the nearest relatives then do arti, followed by pradakshina.
Everyone present chants the Swaminarayan mantra. The sadhus then leave
after delivering a consolatory message.
This rite performed by sadhus remains unique to the Swaminarayan Sampraday.
It infuses spiritual strength and thus considerably offsets the grief
and hurt suffered by the relatives of the deceased.
The family members then take the body to the cremation pyre, all the
while chanting the Lord's name. 'Ram bolo bhai Ram' is the most commonly
uttered phrase. In Bengal it is 'Hari bol, Hari bol.' In the Swaminarayan
Sampradaya the Swaminarayan dhun is chanted. After the body is laid
on the funeral pyre, ghee is poured over it and the fire kindled by
the nearest relative. Sesame seeds are also sprinkled onto the fire
as a form of puja. The latter two steps are obviously not possible
where an electric kiln is used for cremation. The fire lighted in
the vivaha ceremony was later, by tradition, taken to the house and
kept kindled in an altar throughout life. This signified that married
life was to be lived through life's vicissitudes, together. When one
of the spouse died, the agni (fire) was taken in a crucible or pot
to the crematorium, where it was used to light the pyre. This symbolized
the end of vivaha and the beginning of agni (antyeshti) samskara.
The rituals and observances which then follow vary in different groups
and parts of Gujarat.
By cremation, the body's five basic components - known as panch bhuts
- prithvi (earth), jal (water), tej (fire), vayu (wind) and akash
(space) are returned to those of the universe, thus maintaining the
cosmic equilibrium. All the samskaras are spiritually oriented. However,
some directly benefit the environment in one way or another.
Scientists in the past decade have begun to realize this. They have
pointed out that cremation, for example, is the best, most effective
and environmentally prudent method for disposing of the dead. Burial
leads to enormous problems of space and groundwater contamination.
Corpses infected with plague and slow virus diseases infect vectors
which directly feed on them. This ultimately affects humans. Recently
in England, the wisdom of cremating even diseased cattle has been
realized, especially those afflicted with mad cow disease.
Asthi Sanchayan
After cremation, the ashes and residual bones (asthi) are collected
in an urn. In some communities it is customary to wash them with milk
and sanctified water. The urn is then taken to a sacred river such
as Ganga, Narmada or to the sacred confluence of the three rivers
Ganga, Yamuna and Saraswati in Allahabad, known as the Triveni Sangam.
The Swaminarayan devotees also sprinkle the ashes in the sacred river
Ghela, in Gadhada and the river Gondali in Gondal. During the ritual
a Brahmin priest utters Vedic mantras and performs the final rites
for the salvation of the deceased. The ashes are then sprinkled into
the river.
Sutak (Ashauch)
- Impurity
This is a period of ten to thirteen days during which the nearest
family members do not perform their personal daily religious rituals
such as puja, arti and thal. Their personal puja is given to a friend
to perform on their behalf. The family members can visit the mandir
for darshan. During this period, religious scriptures and devotional
songs are recited and sung respectively, for the attainment of Akshardham
by the deceased.
On either the eleventh, twelfth or thirteenth day, the relatives offer
thal (food) to the Lord in the local mandir to repay pitru (ancestral)
debt.
The general Hindu belief is that as soon as the soul leaves the body,
it adopts another body whose limbs grow day by day. On the tenth day
after death this 'interim' body grows completely. The son of the deceased
offers the pindas - food balls made from wheat flour and water - to
the growing limbs, either day-to-day or all ten together on the tenth
day. It is believed that, upto this day, the deceased still continues
his relation with this world. Therefore the deceased is termed preta,
which means one who has departed, but who has not yet reached the
other world.
On the eleventh day, Brahma, Vishnu, Rudra and Yama are invoked, with
Vishnu as the special witness. In their presence the deceased is offered
pindas. On the twelfth day the departed soul is given away to the
other world, where he then resides with his forefathers. As soon as
he reaches the other world he is released from his preta body.
The relatives are then freed from the sutak and can then perform their
daily puja.
These rites are also samskaras on the soul to lead it to God.
An associated rite after cremation, generally practiced in India,
is for one or more male members of the deceased to shave their heads.
This is rarely observed by Hindus abroad. Some communities eat only
simple foods for a fixed number of days.
Sajjaa
In Gujarat the family members then perform the sajjaa ritual. In this,
they offer a cow, a cot, utensils, food grains, a set of clothes and
footwear and anything else that the deceased used to a Brahmin. The
Brahmin performs a ritual and takes the objects, symbolically to send
them to the deceased for his use in the next world.
In the Swaminarayan Sampradaya the belief is that the atma, who is
then termed akshar mukta, is received by Shriji Maharaj, Gunatitanand
Swami and Pramukh Swami Maharaj and taken to Akshardham. Therefore,
this akshar mukta does not need any material offerings in his next
life.
But if it is a family or caste tradition to perform the sajjaa, this
can be done at the nearest mandir and the objects are offered to the
Lord Himself.
Another alternative which is becoming popular is the jivitkriya. It
is the same as the sajjaa, except it is performed by a person while
alive - as the name implies. During this ritual the central sentiment
uttered is, "I am performing this ritual to please Bhagwan Swaminarayan
and Pramukh Swami Maharaj." The jivitkriya imbues a feeling of
contentment in the individual since he/she witnesses it.
Conclusion
Samskaras like ours have their parallels in the world's other religious
denominations - baptism, confirmation, holy matrimony in Christianity;
barmitzvahs, and circumcision in Judaism; navjot in Parsis; and circumcision
in Islam. These have significance in their own way in the lives of
the members of these religions.
In the past the sixteen Hindu samskaras formed an integral part of
Hindu life. Today, with the encroachment of modern living, especially
in urban India, only a few of them have survived: chaul, upanayan,
vivaha and antyeshti. Yet these samskaras, with their spiritual import,
holistically 'samskarize' (edify) all aspects of an individual's life.
Since each samskara ritual makes the individual the focus of the occasion,
he/she is psychologically boosted. This strengthens the individual's
self-esteem and enriches interaction with those around. The samskaras
bring together family members, close relatives and friends, hence
increase the cohesiveness of the family unit. Therein the unit harmonizes
and strengthens the social structure. The consequence of this is a
healthy society with a strong cultural identity which easily refines,
boosts and perpetuates its traditional beliefs, customs, morals and
values. This has been one of the key reasons for the Hindu Dharma
withstanding the rigors and onslaughts of foreign incursions and upheavals
through the ages.
The ancient rishis and sages enjoined the sixteen samskaras for the
eternal benefit of mankind through their direct experience with the
Divine. They wove them as into the fabric of daily life of the Hindu.
They are 'outward acts,' from pre-birth to post-death, for inward
or spiritual grace. Today, the key samskara which will determine the
cohesion and perpetuation of Hindu traditions anywhere in the world
is vivaha, if observed sincerely with its pristine and lofty sentiments.
Source References:
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Sadhu
Mukundcharandas
