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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.

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.

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 name=":2">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 name=":2">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)]] loka 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 (पितृलोकः). 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" />