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Line 14: − + + + − + + + + + − + − The earliest literary mention of the funeral ceremonies is found in the Rigveda and the Atharvaveda. The mode of the disposal of the dead depends on the religious belief of the people concerned and their general culture. The society presented in the Vedic texts is sufficiently advanced, so the primitive forms of disposal are not to be found in them. Cannibalism or eating away of the dead by the survivors cannot be traced in the Vedas. The sub-aerial deposit or leaving the body on the ground was probably the earliest method of removing the corpse, as it was the simplest mode of disposal.<ref name=":12" />+ + + + + − +
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Antyeshti (Samskrit: अन्त्येष्टिः) is the crematory samskara performed according to the traditions in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. It is the last samskara in the life of a person and specifically deals with the conclusive activities of the physical body. It is also an important juncture where a person's survivors consecrate his death facilitating his entry into the next world based on the person's karma. Even though this samskara is not directly concerned with the life aspects (intelligence, food etc) of a person, it is of no less importance, because for a person living the dharmik traditions, who follows the principles of Purusharthas, [[Karma (कर्म)|Karma]] and Punarjanma meticulously, the value of the next world is higher than that of even the present one.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 407-455)</ref>
Antyeshti (Samskrit: अन्त्येष्टिः) is the crematory samskara performed according to the traditions in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. It is the last samskara in the life of a person and specifically deals with the conclusive activities of the physical body. It is also an important juncture where a person's survivors consecrate his death facilitating his entry into the next world based on the person's karma. Even though this samskara is not directly concerned with the life aspects (intelligence, food etc) of a person, it is of no less importance, because for a person living the dharmik traditions, who follows the principles of Purusharthas, [[Karma (कर्म)|Karma]] and Punarjanma meticulously, the value of the next world is higher than that of even the present one.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 407-455)</ref>
In modern terms the study of what happens after death of a human being is called Eschatology. However, this term is not an exact translation of Antyeshti, or the crematory rites in the context of Sanatana Dharma.
== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
Death has been generally looked upon with feelings of awe and terror, as loss of companion at a personal level, loss of a part of the family at the societal level. Though there were those who were philosophically inclined and looked at it as a blessing, a release from the limitations of the body. The mystery surrounding death and the thoughts as to where the Jiva goes after death along with the pain of the survivors are the characteristic points about death.<ref>Kane, P. V. (1953) ''History of Dharmasastra, Volume 4 (Pataka, Prayaschitta, Karmavipaka, Antyesti, Asauca, Shuddhi, Sraddha and Tirthayatra).'' Poona: Bhandarkar Oriental Research Institute. (Pages 179 -)</ref> While the physical body is perishable, death did not cause the entire annihilation of man. [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] extols that the process of death involves the separation of the [[Atman (आत्मन्)|Atman]] from the body. Many experience a separation of the Atman from the body, as in dreams. The distinction between such a separation and that of death was that the latter was final, a point of no return. Thus, though deceased, disembodied, the Atman continues to be living according to the principles of Sanatana Dharma.<ref name=":12" /> Recent researchers mention the records of the "near death experiences", at times of severe sickness when the person "experiences" separation of the Atma from the body. While such records cannot be physically verified nor can the experiences can be observed directly by [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pratyaksha pramana]], most patients describe the experience as 'leaving the body' and 'close to death' and subsequently they 'return to the body'.
Death has been generally looked upon with feelings of awe and terror, as loss of companion at a personal level, loss of a part of the family at the societal level. Though there were those who were philosophically inclined and looked at it as a blessing, a release from the limitations of the body. The mystery surrounding death and the thoughts as to where the Jiva goes after death along with the pain of the survivors are the characteristic points about death.<ref>Kane, P. V. (1953) ''History of Dharmasastra, Volume 4 (Pataka, Prayaschitta, Karmavipaka, Antyesti, Asauca, Shuddhi, Sraddha and Tirthayatra).'' Poona: Bhandarkar Oriental Research Institute. (Pages 179 -)</ref> While the physical body is perishable, death did not cause the entire annihilation of man. [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] extols that the process of death involves the separation of the [[Atman (आत्मन्)|Atman]] from the body. Many experience a separation of the Atman from the body, as in dreams. The distinction between such a separation and that of death was that the latter was final, a point of no return. Thus, though deceased, disembodied, the Atman continues to be living according to the principles of Sanatana Dharma.<ref name=":12" /> Recent researchers mention the records of the "near death experiences", at times of severe sickness when the person "experiences" separation of the Atma from the body. While such records cannot be physically verified nor can the experiences can be observed directly by [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pratyaksha pramana]], most patients describe the experience as 'leaving the body' and 'close to death' and subsequently they 'return to the body'.
According to [[Rigveda (ऋग्वेदः)|Rigveda]] the dead person’s Atman which is imperishable will go and join the Pitrloka (पित्रृलोकः). He will reach the specified lokas either through the [[Devayana Marga and Pitruyana Marga (देवयानमार्गः पितृयानमार्गः च।)|Devayana or Pitryana margas]] according to his Karma. The entry of the Jiva into [[Naraka (नरकम्)]] lokam is not mentioned in Rigveda. [[Karma (कर्म)]] and [[Kala (कालः)]] play an important role in deciding the course of Jivatma to particular lokas.
According to [[Rigveda (ऋग्वेदः)|Rigveda]] the dead person’s Atman which is imperishable will go and join the Pitrloka (पित्रृलोकः). He will reach the specified lokas either through the [[Devayana Marga and Pitruyana Marga (देवयानमार्गः पितृयानमार्गः च।)|Devayana or Pitryana margas]] according to his Karma. The entry of the Jiva into [[Naraka (नरकम्)]] loka is not mentioned in Rigveda. [[Karma (कर्म)]] and [[Kala (कालः)]] play an important role in deciding the course of Jivatma to particular lokas.
It is Time that controls the cycles of birth and death of a person. The time of death is never known to any person. Even if he were to die with him, a relative cannot follow a dead man, all, save his wife, are prohibited from following the paths of Yama.<ref name=":0">Prof. Pushpendra Kumar. (2011) ''Hindu Dharma Shastra, Introduction, Text with English Translation and Sanskrit Shloka Index, Volume V''. Delhi: Nag Publishers (Page 174-175)</ref><blockquote>न कालस्य प्रियः कश्चिद्द्वेष्यश्चास्य न विद्यते । आयुष्ये कर्मणि क्षीणे प्रसह्य हरते जनम् । । २०.४३ । । (Vish. Smrt. 20.43)<ref name=":1">Vishnu Smrti ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%82%E0%A4%B6%E0%A4%A4%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 20])</ref></blockquote>No one is a favourite with Kala (Time), nor is it a friend of any one; on the expiration of the effect of his former deeds, producing this life, it forcibly carries away a man.<ref name=":0" />
It is Time that controls the cycles of birth and death of a person. The time of death is never known to any person. Even if he were to die with him, a relative cannot follow a dead man, all, save his wife, are prohibited from following the paths of Yama.<ref name=":0">Prof. Pushpendra Kumar. (2011) ''Hindu Dharma Shastra, Introduction, Text with English Translation and Sanskrit Shloka Index, Volume V''. Delhi: Nag Publishers (Page 174-175)</ref><blockquote>न कालस्य प्रियः कश्चिद्द्वेष्यश्चास्य न विद्यते । आयुष्ये कर्मणि क्षीणे प्रसह्य हरते जनम् । । २०.४३ । । (Vish. Smrt. 20.43)<ref name=":1">Vishnu Smrti ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B5%E0%A4%BF%E0%A4%82%E0%A4%B6%E0%A4%A4%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 20])</ref></blockquote>No one is a favourite with Kala (Time), nor is it a friend of any one; on the expiration of the effect of his former deeds, producing this life, it forcibly carries away a man.<ref name=":0" />
Again, a man cannot escape the fruits of his karma which surely follows him just like a calf which recognizes its mother among a thousand cows.<blockquote>यथा धेनुसहस्रेषु वत्सो विन्दति मातरम् । तथा पूर्वकृतं कर्म कर्तारं विन्दते ध्रुवम् । । २०.४७ । ।
Again, a man cannot escape the fruits of his karma which surely follows him just like a calf which recognizes its mother among a thousand cows.<blockquote>यथा धेनुसहस्रेषु वत्सो विन्दति मातरम् । तथा पूर्वकृतं कर्म कर्तारं विन्दते ध्रुवम् । । २०.४७ । ।
गृह्णातीह यथा वस्त्रं त्यक्त्वा पूर्वधृतं नरः । गृह्णात्येवं नवं देही देहं कर्मनिबन्धनम् । । २०.५० । । (Vish. Smrt. 20.47 and 50)<ref name=":1" /></blockquote>As one renounces an old cloth before he wears a new cloth so also an embodied person puts on a new body according to his karma (deeds).<ref name=":0" />
गृह्णातीह यथा वस्त्रं त्यक्त्वा पूर्वधृतं नरः । गृह्णात्येवं नवं देही देहं कर्मनिबन्धनम् । । २०.५० । । (Vish. Smrt. 20.47 and 50)<ref name=":1" /></blockquote>As one renounces an old cloth before he wears a new cloth so also an embodied person puts on a new body according to his karma (deeds).<ref name=":0" />
Bhagavadgita gives the qualities of the Atma as one that cannot be cut by weapons, nor burnt by the fire, nor gets moist by water, and so does the wind not dry it. It is the [[Upadhi (उपाधिः)|Upadhi]] or body that carries the Jivatma that undergoes the Antyeshti samskara.
Bhagavadgita gives the qualities of the Atma as one that cannot be cut by weapons, nor burnt by the fire, nor gets moist by water, and so does the wind not dry it. It is the [[Upadhi (उपाधिः)|Upadhi]] or body that contains the Jivatma and later undergoes the Antyeshti samskara.
== Different Kinds of Disposal of the Body ==
The earliest literary mention of the funeral ceremonies is found in the Rigveda and the Atharvaveda. The mode of the disposal of the dead depends on the religious belief of the people concerned and their general culture. The society presented in the Vedic texts is sufficiently advanced, with cremation established as the way to dispose the corpse. Cannibalism or eating away of the dead by the survivors cannot be traced in the Vedas. There are no records of cave burial also in the funeral ceremonies in India. Water burial or flinging the dead body into a sea or river was noted in the case of slaves or common people in various places living close to the water bodies. It is one of the formal ways accorded to small children and to realized medicants, ascetics who have no familial ties. Inhumation or burial is almost absent in the present day Indian funerals except in the case of great saints and very small children. In the Grhyasutras the burial of the dead is not mentioned, though we find it in ancient tradition in the form of burying ashes and bones after cremation.<ref name=":12" />
Preserving the dead body in the house with or without previous desiccation or mummification is not mentioned at all in the ancient Indian texts. However, we find an instance of preserving the body of Dasharatha in a vessel full of oil, after his death, until the arrival of Bharata to perform cremation. Thus the process of preservation was not unknown though it was not widely used. People did not believe in preserving the body once the Atma departed from it.<ref name=":12" /><blockquote>उद्धृतम् तैल सम्क्लेदात् स तु भूमौ निवेशितम् | आपीत वर्ण वदनम् प्रसुप्तम् इव भूमिपम् || २-७६-४ (Ramayana. 2.76.4)</blockquote>Raising the body of king Dasaratha, from the vessel where it had been immersed in oil, seeming as it were asleep with face in the color of gold, that son Bharata placed it in a magnificent couch.<ref>Ramayana ([https://www.valmikiramayan.net/utf8/ayodhya/sarga76/ayodhya_76_frame.htm Ayodhya Kanda Sarga 76])</ref>
== Different kinds of Disposal of the Body ==
=== Possible Reasons for Adopting Mode of Cremation ===
According to Dr. Rajbali Pandey, there are many causes which might have operated in bringing the practice into existence.
# Tribes without a settled abode may have found it convenient way to dispose their dead and carry the remnants if desired.
# Desire to be quit of the ghost was another strong reason for such mode of disposal. The body once destroyed by fire drives away the Preta from its abode.
# Fire which was able to consume the forest, dry leaves and timbers, refuses of animals, might have suggested its utility in burning the dead also.
#
Pitrs and Pitrloka
== Pitrs and Pitrloka ==
== Antyeshti Samskara ==
== Antyeshti Samskara ==