ANTYESHTI, or the Antim Sanskar, is the last of the 16 Sanskara a person performs during their lifetime.
Sanskara is essentially the process of Shudhi (purification) processes- Sanshodhan (Amendment- revision) – Parishodhan (refining), and Parishudhi (making it entirely error free) of the soul across Adhyatmik ( Spiritual), Aadhivhautik (metaphysical- derived and produced from primitive elements) and Aadhideivik ( super divine- godly) ways to make it Dosh Mukht ( free of faults) that could have been carried and accumulated by the soul through its transit through eight-four lakh yonis.
Antyeshti, also called Antima Samskaram, Antim Sanskar, Antya-kriya, Anvarohanyya, or Vahni samskara,
is essentially offering the body to the Agni (fire) carried from home and used in crimination. By this, the Atma (Soul) becomes free of all the obligations. Cremation closes the chapter. It helps the family to realise the truth that it is over.
BASIC FOUNDATION OF ANTIM SANSKAR- THE LAST RITES.
One of the central beliefs in Hinduism is that God is within each of us, and we all are part of a greater soul. There is a belief in reincarnation and rebirth. The body is considered like the clothes for the soul. After death, the physical body dies, and the soul, which is eternal, is reborn in a different body (species – Yonis), defined by karma in current and past lives.
However, the dead person’s family would like to believe that the karma of the deceased person and their offerings, following the defined designated traditional processes, would help the soul in the spiritual journey. The soul will reach its ultimate goal of achieving “Moksha”. Be liberated from the cycle of birth and rebirth, meet with the prime soul- the God soul – and reach Baikunt- the lok (level) where lord Vishnu resides. Based on these expectations and beliefs, the family of the departed soul follows and conducts pre-defined rituals and ceremonies to help the soul on its new journey.
As Hinduism is global, there are differences in customs and practices across regions. This is mainly because of the secular and inclusive nature of the religion, which has been corrupted by adapting and mixing regional local customs and faith in their lives. Hence, the practices may vary depending upon the bereaved family’s social strata, cast, area and sectorial beliefs.
DEATH – THE ETERNAL TRUTH.
No one can predict death, and it is the only eternal truth. Everyone born has to die someday. However, in some cases, like prolonged illness, the family is pre-conditioned and gets ready for the person’s death. In such a case, if the person is nearing death, the priest should be contacted, and dear and near ones should be informed. The family members and people present chant mantras and sing bhajans.
When death seems imminent, the body is placed on the ground, preferably on a grass mat or a bed sheet. If sacred Ganga water is available, a small amount is placed in the dying person’s mouth. In case this is not possible before death, it is to be done as early as possible after death.
INFORMING THE COMMUNITY OF THE DEATH.
Death in the family is a time of grief and sorrow. However, it is also a time when society and people who knew the dead person expect them to be intimated at the earliest so they can plan their visit and presence during the rituals. Hence, if it is possible to access the dead person’s phone, a simple message can be sent to all listed in the contacts. It may be better to reach out to one person from his social, family, friends and professional circle and ask that person to inform others. At times, carrying the death notice (obituary) in the local newspaper is released if the contact circle of the dead person is considerable. The person has a significant role/stature in society or for legal purposes.
Symbolically shaven head and ULTI TOPI (a cap worn in reverse, so the part of the cap that is usually supposed to be in the front is at the back of the head) worn by the family members was a way to communicate death in the family.
PLANNING YOUR OWN ANTIM SANSKAR- THE LAST RITES.
People are not comfortable with the thought of planning their own last rites. However, suppose one wants the family to strictly follow the traditions or something different, including organ or body donation or burial instead of cremation or using electric cremation. In that case, they should inform family members in advance.
If the person is living alone and away from family or does not have an immediate family to conduct the last rites, there are organisations that take care of it or a friend to do the needful. As Hindu last rites have many rituals, takes time and cost money, one must provide money in a way that is readily available when needed.
Many old people live alone or have their children working at a distant location. They plan and execute their last rites like Atma Shradh while alive.
DEATH TO CREMATION.
According to Hindu rituals, the body remains at home until cremation, usually within 24 hours of death. Due to the short time frame of Hindu cremation, usually before the next sunset, embalming is not required. However, cremation is delayed if the family is waiting for someone or for some other reason. In that case, the body is kept on ice or, nowadays, in an airconditioned casket. Some organisations provide such caskets as paid and free services. In metros, there is Antim– a service run by IIM Bangalore Alumni.
It is customary for family and friends to visit the bereaved’s home to offer their sympathy.
Though Hindus consider the body as clothing for the soul, there are some reservations about organ donation. If the departed person has signed up for organ donation, the right hospital should be informed to initiate timely organ retrieval.
CREMATION- ANTIM KRIYA- ANTYESTHI- PART OF ANTIM SANSKAR.
As part of the belief, the physical body is unimportant. It serves no purpose after death. The eternal soul moves on. Cremation, the first step of the Antim Sanskar, takes place at the predesignated area called shamshaan bhoomi (cremation grounds). However, people prefer cementation at designated places near holy rivers like Ganga, Narmada, Shipra, and Godavari. The cementation at Haridwar, Kashi (Banaras) and Prayagraj – Allahabad facilitates the soul achieving Moksha.
The Hindu funeral rites (Antim Kriya) are conducted by Karmkandi Priest. They are different from the regular priest who conducts auspicious ceremonies.
PREPARING THE BODY FOR THE ANTIM SANSKAR.
The initial steps preparing the body for cremation and last respects may include the following or variations.
CLEANING AND BATHING.
At home, the body is bathed, cleaned, and then kept for people to have the last darshan and pay respect to the departed soul. During this process, the body’s head/face faces south, which is the direction of Kaal/ Yamraj/ Death.
Following the traditions, the body is washed with milk, yoghurt, ghee (clarified butter), and honey. In many places, the body is just bathed in standard water to which some water from the river Ganga is added.
After bathing, the body is placed in a new set of clothes or wrapped in white cloth. If it is a married woman and the husband is still alive- the body is wrapped in red cloth.
The body is placed on a bedsheet or grass/bamboo mattress on the ground.
Ear and nose are closed by use of cotton balls. The hands are brought together in the position of prayer. And the big toes of the dead body are tied together to tighten up the Muladhara (The root Chakra). The Root Chakra is the first chakra in the energy body, located at the base of the spine at the perineum, between the anus and the genitals.
It is believed that the person; does not live with an awareness that ‘the body is not me’, and hence the soul would try entering the body again through any orifice. The Muladhara is where life generates; it is always the last point of warmth when the body is cooling down; hence, tying the toes stops this possibility.
A flower garland is placed on the body.
LAST RESPECTS.
A lit diya (Lamp) is placed near the body and burns continuously until the last rites are completed, which could last between 4-9-10-12 or even 40 days.
Turmeric is placed near the head in the case of a female body, and in the case of a male, sandalwood is placed near the head. Usually, Turmeric or Sandalwood paste is applied on the forehead depending upon the gender of the dead person.
Drops of sacred Ganga water are put in the mouth of the body.
In a few places, Basil (Tulsi, also called Haripriya, I.e. favourite of Vishnu) leaves are placed in the mouth of the deceased. However, in most places, Basil leaves are placed in a dying man’s mouth but not in the dead man’s mouth. Tulsi’s presence is believed to remove fear from that place and helps the person to go to heaven. The presence of Tulsi absolves the person from every sin committed in life and assures of heaven.
In many places, a small gold piece is placed in the mouth. The belief is that putting a piece of gold into the mouth of the deceased at the time of cremation protects the soul as it passes over and enables it to get closer to God.
In a few sects, people place PIND (balls made of boiled rice) near the body’s right hand.
Local Trick.
Shared by a reader friend. If the body of the deceased needs to be kept for several hours, and Ice or a refrigerated casket is not available, then Turmeric powder should be sprinkled around, forming a continuous ring. This will be a barrier for ants to take over the dead body.
THE ANTIM YATRA- The Last Journey.
The journey from home to the cremation grounds.
Traditionally, all Hindus except babies, children, and saints are cremated.
Hindus follow the day from sunrise. And the cremation is preferred during the daytime. The date of the death is also counted from sunrise, even though official records may show the usual Christian date.
A dried cow dung cake is burnt outside the home, signalling death in the family.
A triangular makeshift structure of bamboo sticks is made by tying them with rope. A black earthen pot (Handi) is kept on it with burning cow dung cakes.
The body is placed on a structure made of Bamboo and dry grass. The body is tied to this structure while mantras are recited.
People pay respect to the dead by moving around the body in an anti-clockwise direction and bowing their head or touching the ground near the deceased person’s feet. They do not touch the body.
It is preferred that the mourners dress in white or light pastel colours. Bright colours are not preferred, and black is not worn during mourning or last rites.
The eldest son or the kartas’s head is shaved. In the case of Brahmins, as identification, a small bunch of hair (Chutiya) is left on the back of the head.
Carrying the Body.
The body is carried out of home feet first while the people recite prayers. The usual chant during this journey is ‘Ram Naam Sathya Hai’. The Karta carries the black handi with burning cow dung cakes. The fire is taken from the deceased’s home to the cremation ground. The Karta carries it immediately before the dead, and nothing must come between the Karta and the body. The karta does not look back.
VARIATION
Added by a reader. In some communities, if a married woman dies young, then the husband does not even go to the cremation grounds, as that is believed to bring in the sense of Vairagya. He still has worldly duties towards his children (and parents), and in all likelihood, would re-marry. So Vairagya is avoided.
CREMATION.
In the cremation, a bed is created of logs and dried cow dung cakes. The body is placed on it with feet pointing towards the south. The family and mourners apply ghee and Camphor to the body. More wooden logs are placed on it. Sesame seeds are placed in the mouth, and the priest draws three lines on the forehead representing Yama (deity of the dead), Kala (time, God of cremation) and the deceased.
It is believed that Black sesame seeds can absorb negative energies in the atmosphere and inside the body. Therefore, black sesame seeds are used for cleansing the surroundings during Pitru Paksha and mourning which are inauspicious periods. Another belief says that black sesame seeds are the sweat drops of lord Vishnu that fell on the ground during Samudra Manthan and hence are also known as the seed of immortality, as mentioned, and so are used in rituals.
The eldest son, or Karta, then moves around the body three times anti-clockwise so that the body stays on his left (in many places, it is not observed). The karta carries an earthen pot filled with water on the shoulder. The pot has a hole on the bottom side to allow water to drip. In the end, the pot is allowed to drop and is broken. In certain places, the Karta does not carry the pot with water on the shoulder but sprinkles sacred water from the pot on the body.
MUKHAGNI AND KAPAL KRIYA.
Then the eldest son, or the Karta, gives Mukhagani (Fire to the mouth). That is lighting the pyre from the head side for a male and the feet for the female.
At one stage, when the pyre has been burning for some time, the Karta pierces the burning skull with Bamboo to make a hole or break it. It allows the soul to leave the body finally. This is referred as Kapaal Kriya ( Kapal– Head Kriya-Process).
POST CREMATION– ANTIM SANSKAR.
After people return from the cremation ground, they must take a bath. After the bath, they take a bite of the leaves of Neem (Margosa). The eating of Neam leaves is known as Muhkadwa– tasting something not sweet- a reminder of life’s unpredictability and experiencing happiness and sadness as a duality.
During the mourning period, which could last 4 to 40 days, families keep a continuously burning diya (Lamp) next to the displayed picture of the dead person. The flower and garlands on the image are changed every day.
Preta karma is done on the 13th day (called Tehravi) of the death. Here the dead soul moves from Preta (Ghost) level to Pitra (ancestral) level- and meets the ancestors. The soul of the dead is finally released.
BARSI- THE LAST LEG OF ANTIM SANSKAR.
Usually, after a year of death, BARSI (Baras-Year) – a community pooja, Havan ( burning of sacred fire with chanting of Mantras) and a community feast is done in memory of the dead person. During this one year, the immediate family does not celebrate any festival or take part in any auspicious functions. Nowadays, depending upon the availability of the family and other issues like a pre-decided auspicious function- Barsi is clubbed with the Tehravi or a Chamai (six-month) ritual is done.
WHO IS KARTA?
Traditionally the eldest son performs the last rites. However, in case of his absence, the next son in line should perform the rituals. However, if the person does not have any son or if they are not present, the following is the order of succession for the role of karta. Grandson (son’s son), adopted son, grandson (daughter’s son), wife, daughter, younger brother, brother’s son (eldest to youngest available), father, elder brother, mother, daughter-in-law, sister, sister’s son, son-in-law, friend.
If the dead person is a female, the order of Karta is a bit different. It follows the eldest son, eldest of the next available sons, grandson (son’s son), adopted son, grandson (daughter’s son), husband, daughter, husband’s younger brother, husband’s brother’s son, eldest to youngest available, husband’s father, husband’s elder brother, husband’s mother, daughter-in-law, husband’s sister’s son, friend.
HINDU SUGGEST AVOIDING TOO MUCH MOURNING.
The Hindu scriptures and tradition suggest avoiding excessive mourning during the period. The soul is believed to be conscious of emotions displayed for the deceased. A happy home environment is encouraged; otherwise, the soul may get attached to the home and may stop the desired forward journey. Thus it may keep wandering in the Pretalok.
FAMILY RESTRICTIONS DURING ANTIM SANSKAR.
During the first day of death and the day of the cremation, the family does not prepare food at home. The chulha (fire pit earlier and now mean any equipment used to cook and heat food) is not lit. Usually, relatives, neighbours or friends bring food.
The immediate family does not leave the home for some days. The number of days differs from area, caste and family traditions. Usually, it is a minimum of 12-13 days. Many follow 40 days period, also called Sawa Mahina (1.25 months). In Garwhal Brahmins, it is a 12-day period.
The family does not celebrate any festival for the next year or till Barsi the year after the ceremony.
Traditionally in Hindu families ( including Garhwali Brahmins), masala (spices) and oil for food preparation is not used for the 12 days. This restriction is broken by eating oil-fried Urad dal Pakodas prepared at the daughter’s or sister’s house.
SHOKH SABHA- CONOLANCE MEETING – PRAYER MEETING.
Earlier, people would c vit the family any time after death till the 13th day to show their respect to the family and offer condolences. However, with the hectic life stage and technology, many first of all offer condolence and respect on social media and Facebook posts. However, in most of places, the family announces a prayer meeting, also called Shokh Sabha, after the 3rd day and designates a few hours for people to come and meet the family. This could be one day or many days, as the family may want.
Gauravi, my batchmate from IIMA, comments and adds that in her Community, friends and family members keep visiting the grieving family after the cremation. However, this is brought to an end by an official prayer meeting. BESNU is the meeting where mourners come and go at their convenience during the scheduled period of the prayer meeting. And UTHAMNU, where people can come at their convenience, but everyone leaves only at the end of the meeting when the family gets up and lights a diya.
THE 4TH DAY OF ANTIM SANSKAR – CHAUTHA.
On the 4th day after the death, family and friends come together for the Shanti path. Usually, bhajans (hymns in appreciation of God) are sung, and teachings are shared about the true nature of life by reciting the 18 chapters of the Gita and their meaning or the Garud Puran path. This path usually finishes by the 10th or 11th day.
Pagri Rasam (Pagri- headgear Rasam-ritual) is done in some sects. It is a symbolic representation of the passing of the responsibilities of the dead person to the eldest in the line or designated person or the next Karta of the family.
Shok Sabha (Memorial gathering) is generally done on the 4th day. Depending upon the family, it could define the visiting hours for the next few days to follow for people to show their respect and join the bereaved family in their pain.
WHY GARUD PURAN PATH (reading) DURING ANTIM SANSKAR?
Garud Puran has 19,000 verses. The knowledge of its content is considered essential and extremely important for Hindus. Garud Puran is recited for the peace of the soul of the deceased. The belief is that the soul stays in the house for 13 to 14 days and can hear Garud Puran, which helps salvation the dead person’s soul.
The first part of Garud Puran talks of methods of devotion and worship of Lord Vishnu and the importance of Garud Puran after death. The second part tells of the movement of human beings and souls after death, the Yoni that the dead will get, the process of moving from Preta Lok to Pitra lok, the process of performing Shradha and the way to get rid of the sorrows of hell.
It tells the family members and listeners of Garud Puran why they should never stop doing good deeds. They know how to live life and find Moksha by knowing the after-death possibilities.
ASTHI VISHARJAN– PART OF ANTIM SANSKAR.
Asthi Visharjan ( immersion of ashes) is done by the Karta, who has done the Mukhagani ( giving fire to the mouth). It is one of the most auspicious rituals.
For Asthi Visharjan, post-cremation, after the pyre gets cold, a few remains of the deceased (including a few unburnt bones) are collected and kept in an urn for immersing into the river on the 3rd, 7th or 9th day of the cremation. The ashes are immersed in the holy rivers so that the soul finally releases from earthly bondage and progresses towards liberation.
Families travel from across the world to Haridwar, Varanasi, Rishikesh, and other pilgrimages to conduct holy acts. However, there are local moving water bodies where the ashes are immersed across the nation.
9th Day OF ANTIM SANSKAR – BAAL DAAN
As a mark of respect and mourning, the younger brothers and the next-generation males of the family shave their heads. Brahmins, as identification, leave a bunch of hair at the back of the head. In many places’ males of the extended family, including cousins, get their heads shaved. However, if the person’s parents are still alive or the departed person is younger than the person, they do not shave the head. In Garhwal Brahmins, this is done on the 9th day.
10th-12th day OF ANTIM SANSKAR- PindDaan
As per Hindu beliefs, many ceremonies and rituals are followed to help the soul on its journey. To help the soul wandering on the earth to get peace. Pinddaan – offering rice balls is one such ritual.
It is traditionally done from the 1st to the 10th day. Nowadays, it is done collectively on the 10th day or 10th-11th and the 12th day before the Tehravi on the 13th day. However, in some places, it is done from the 9th-10th-11th day. Here, the 12th day is the final day of the last rites.
Many places on the 11th day, Havan is conducted at home in honour of the deities. Panchagavya Hom is performed by sprinkling a mixture of Cow’s milk, dung, urine and ghee all over the house. The Karta make a” Sankalp” to benefit the lost soul by donating food grains.
9TH DAY. GIVING THE SOUL A NEW BODY.
On the 9th day, some of the impurities by death (mṛitaka sutaka) incurred from the person’s death are removed. Then the Karta and the priest carry out the first Shradha (a ritual respecting the dead person). This is the first step towards significant reconstitution of the physical body (yatana ṡarira) around the deceased’s disembodied soul (preta- a soul without body).
In the process, a small trench is dug in a ritually purified piece of land by a sacred river or a flowing water body, and the presence of lord Vishnu is invoked. Ten balls of barley flour mixed with sugar, honey, milk, curds, ghee, and sesame seeds are then placed, one by one, in the soil. As the first ball is offered, the priest says (and the Karta repeats after him), “May this create a head”; with the second ball, “May this create neck and shoulders”; with the third, “May this create heart and chest”; and so on and thus completes the making of the whole body. The 10th and final request is for the ball to create the capacity to digest, thereby satisfying the hunger and thirst of the newly created body.
Moving to PITRA OLOK.
Sapindikaran shraddha is performed as the 12th-day ceremony. It is the reception of the dead person’s soul into the community of the pitṛs or forefathers as the individual soul moves from Pretalok ( Ghost existence) to” Pitrulok” ( a lok ( level) where Ancestors live). The rituals are performed in temples of Shiva or any other deity, preferably next to a moving water body. Sapindikaran Shraddha is usually performed on the 12th day. In some places, it is performed on the 4th, 6th or 11th month or after a year.
These ceremonies are performed with concentration and full cooperation. It is believed that a ceremony not conducted well may hinder the soul movement and journey. The ceremony then proceeds to offer prayers to Lord Vishnu to help deliver the new entity thus created into the power of Yama. The barley balls are picked up from the trench and thrown into the river.
13th-day Ceremony OF ANTIM SANSKAR.
( Many places the 12th day or 16th day ceremony)
This is the day on which the soul progresses in its final journey. Final Pinddhan – units the departed soul with two souls of the earlier generations –father and grandfather. Thus, by becoming a Pitra ( ancestor) and leaving the Petra ( Ghostly) state, the soul attains momentum, cuts off ties from the family, and starts to develop a relationship with the absolute soul. To mark this day, all the community members, family and friends are invited for meals, sweets, and Prashad. In Garhwal Brahmins, the ceremony with the final Pinddaan is done on the 12th day.
The Karta, during the 13th-day ceremony, gives a Silver Ladder and does Gau Daan ( giving away of Cow to the Pries). It is believed that the ladder will help climb between the loks (Levels), and the soul will be able to cross the celestial Ganges ( River Vaitarni) while holding on to the Cow’s tail. Additionally, mattresses, bed, slippers, new sets of clothes and ration items are also given to the priest. It is believed that the soul will consume them in its journey.
Brahmin Bhoj ( Feat for Brahmins) is also done on this day. The family eats after the brahmins have eaten, and all restrictions on food preparation are removed. However, in many sects, the family does not eat non-vegetarian food till one year or the Barsi ritual.
VARIATION.
Added by a reader friend. After the cremation, after a few predesignated days, the Vedic last rites for the dead are best performed at Thirunelli temple in the Brahmagiri mountains of Wayanad, also called Kashi of the south. One of the few places where all the rituals from birth to after death can be conducted. There is no pestering by frenetic pandas as seen in some other places. The process and rates are standardised and done after taking a dip in the Paapanashi stream under the guidance of a senior priest. One more interesting part is that the rituals are done not just for the deceased but for the entire lineage of his/her ancestors, which is the way the shradh is done in the north.
SHRADH
Shradh is a regular yearly ritual done in respect and memory of ancestors during Shradh Paksha.
ADDON
NOT LOOKING BACK.
As said in Garud Puran, people who go for the cremation must not look back after it is done and when they return home. The soul sees the relatives and friends and wants to return with them due to its attachment.
OPPARI SINGERS.
Suggested addition by Alok Lahoti, another Batch mate from IIM. Thanks for the suggestion and further details sourced from the internet.
In part of Tamil Nadu and North-east Sri Lanka, where also the deceased in dressed up before cremation, OPPARI SINGERS, a group of women relatives, pay respects to the departed, expressing grief – usually talking about the life the departed person led. Lamenting and eulogising, weeping and beating their chests, wailing and jumping to the beats played on the “Parai” (an instrument made of cow skin) is an ancient mourning practice. There is rich wordplay, with no pre-written lyrics, the Oppari singers synchronise to the beats of the parai. The women externalise sadness, attachment, grief and tragedy, using phrases such as “Aahahahaaha”, “Aamaahahaa”, “Aappaahahaa”, “Aayayayaa”, “Yappa”, “Yamma” etc, with other local idioms. Now what was earlier done by close relatives later became adopted as a profession by some women, and they are now invited during the death. ( This can be seen in the movie Sethum Aayiram Pon)
RUDAALI SINGERS.
Addition suggested by A. G. Bala Subramanian, batchmate from IIMA.
Similarly, in Rajasthan, there are RUDAALI SINGERS. They are the widows from Ganju, Dussad, Bhil and other such communities who are hired as professional mourners. What started as a practice for the royal families of Rajput was later extended to the landlord families fd Sirohi, Barmer, Jodhpur and Jaisalmer. It was, in fact, the family’s way to show and demonstrate their status in society. The practice is almost dead as people started wanting quiet funerals, the literacy rates claimed and the lack of powerful landlords who would hire Rudaali services.
DONATING 10 ITEMS.
It is believed that the person could donate ten things while alive or when death is imminent to ensure the soul does not face difficulties in its last journey. The ten items are Sesame seeds, Iron, Cotton, Salt, Seven types of food grains, land, Cow, water vessel (Kamandal) and Padhuka ( slippers).
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IGNORANT HINDU.
My Father-in-law died recently in May 2023, and I was present during his last rites. When my father died in 1992, I was the Karta and followed whatever was asked me to do. I do not have the faintest memory of od what I did. This time, I realised that a few elders directed and told people what to do and what should be avoided. The new generation and most of us elders were not aware.
This write-up is just an attempt to place some of the typical traditional processes in place for people to know. I know different versions of the rituals are followed across the country. Hence this is in no way complete or absolute.
Do help me improve this by sharing rituals and traditions followed and typical to your region or sect.
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