Kashmiri Pandits - Funerary and Post
Funerary Rites
By Dr. S.S. Toshkhani
Funerary and post funerary
Rites:
There is
much similarity between the broad features of Kashmiri Hindu funerary and
post-funerary rites and the standard Hindu funeral ceremonies, yet there are
quite number of variations and modifications too. For a Kashmiri Hindu, as for
Hindus everywhere, death is not the end of life but its continuation in a
separate world, the pitriloka or the abode of the deceased ancestors. That is
why the last rites that he performs for a deceased kin, called the antyeshti,
include prayers for everlasting peace of the departed soul and gifts and
offerings to make his life-after-death as an ancestor as smooth as possible.
These rites are performed in three phases - pre-cremation, cremation and
post-cremation, procedures for which are followed from Vedic and Puranic
traditions with elements from Shaivagamic rituals too. A small section of the
community adopts the esoteric Shivakarma practices also which are quite
elaborate and take a long time to perform.
The pre-cremation or pre-dis-posal rites begin with
the ritual last bath and include a brief shraddha and kalashpuja, homa and
recitation of papanasha or expiatory verses. The ceremony called anatsreth in
Kashmiri is performed generally by the eldest son or a close relative of the
deceased and he alone is entitled to perform the cremation ceremony.
After the pre-disposal rites, the bier carrying the
body of the deceased is taken in a procession to the cremation ground, everyone
chanting kshamtavyo me aparaddhah on way to it.
Three pindas of barley flour -the bodha pinda, the
makardhwaja pinda and the Yamaduta pinda - are offered to the deceased in the
meanwhile. At the crematorium, the ground for the funeral pyre is cleansed and
smeared with cow dung. Figures of brahma kalasha, jwala linga, agnikunda, and
Chittavasa are drawn on the spot by the officiating priest with barley flour.
Sacred fire is lit on the drawing of jwala linga (‘column of flame’) and the
brahma kalasha placed on the figure of an eight-petaled lotus is worshipped with
flowers and saffron paste, reciting the verse ‘tat Vishnohparamam padam’’. Nine
oblations from the pranita patra are poured into the sacred fire with the mantra
‘ritamva satyena parisamuhyami’etc.. Then the performer of the cremation rites
offers oblations of clarified butter into the sacred fire with the sruva spoon.
The oblations are accompanied by the mantras ‘ayushah pranam santanu svaha’
etc.. The mantras ‘ayur yajnena kalpatam svaha Iprano yajnena kalpatam svaha/
... yajno yajnena kalpatam svaha are also recited while making the ajya
oblations. These mantras show that cremation is regarded by the Kashmiri Hindus
as a kind of yajna or sacrificial offering into the sacred fire. However, we
shall not go into the details of these funerary rituals, but just point out some
of their uniquely Kashmiri features.
Worship of the chittavasa or mayajala is one such
feature. It is a part of Kashmiri Shaivaritu-als but has been incorporated into
the mainstream Kashmiri funerary ceremony. It is symbolic of the departed soul’s
liberation from the snares of this illusory world and is drawn with lines
looking like a mesh or net. Nine pegs are fixed at specific points on its
diagram. The chtitavasa can also be made with thread. Before the pyre is
lighted, worship of the deities that preside over the chittavasa is performed
after reciting the Gayatri mantra three times. The pyre is built on the
chittavasa and the dead body is placed on it with its head to the south. The
performer of the rites lights the pyre with a piece of lighted wood from the
head if the deceased is a male and from the feet if it is a female. After the
pile is set to fire, the performer goes thrice around the burning body
sprinkling water from a water pot placed on his left shoulder. On completing the
third round, he breaks the water pot on an axe or a stone near the head of the
dead body, reciting the mantra ‘namo mahimne ut chakshushe...’ Then
with two blades of Darbha grass in hand he recites “pttuh” or “matuh”, or
whosoever be the deceased, “antya kriya nimittam chittavasa devatanam
achchhidram astu”. Everyone present at the cremation chants “Om yo Rudro Agnau ya apsuaushadhishu yo vanaspatishu yo Rudro
vishva bhuvaha vivesha tamai Rudraya namo namah”, and throws a piece of wood on
the burning pile as a last tribute to the deceased.
Those attending the funeral at the cremation ground
take a bath at a nearby stream (these days, people only wash their hands and
face at the crematorium and take the bath at their own homes). Before the
mourners return from the cremation ground, they light a fire with dry straw
outside it. This is called “tshay zalin” or “burning the shadow”, implying that
the mourners, except the family members and very close .relatives of the
deceased, are now free from defilement caused by death. Possibly it is the dread
that the deceased may follow as a preta or disembodied spirit that lies behind
this ritual.
After cremating the body of the dead person, his ashes
and unburned bones are collected in an urn and taken for consign-ment to sacred
waters. Kashmiri Hindus would generally go to the confluence of the Vitasta and
Sindh rivers at Shadipur in
Kashmir for the purpose or to
Hardwar for the purpose. Some would also consign the ashes of their kin to the
waters at some other sacred sites also like Gangabal, a lake formed by the
stream called Harmukutganga and considered very sacred by Kashmiri Hindus. But
that was before their exodus from Kashmir. Post-funerary ceremonies like the
tenth, eleventh and twelfth-day shraddhas are performed by the Hindus of Kashmir
not much differently from the standard procedures laid down in Hindu-religious
texts, a few local customs notwithstanding. On the tenth day after cremation,
the chief mourner goes to the bank of a river and gets his head shaved to
indicate the end of the mourning. All blood relations and other relatives also
gather there to offer oblations of water and sesame to the deceased. Rice is
cooked on spot to prepare pindas for offering to the departed soul and Vaivasta
Yama to satisfy their hunger. The performer takes a bath and offers libations
with handfuls of water.
The eleventh-day shraddha is performed offering
scents, flowers, incense, ghee, sesame and water to the departed soul and the
pitaras. Propitiating them with fruit, roots and obeisance, the performer of the
rites worships Brahmanas on this day. On the twelfth day of the cremation, the
ceremony of ‘sapindikaran” or is performed. Called ‘pyand mi Ivan’ or ‘bahim doh’
in Kashmiri, this ceremony is regarded as most important as through it the soul
of the dead person passes into the pitriloka or the abode of the manes.
The funeral and post-funeral rites
mentioned above form the norm for Kashmiri Hindus and are generally based on the
or-dainments of Laugakshi as well as practices mentioned in other ritualistic
texts. They incorporate several features of what is known as Shiva Karma or
practices followed by a section of Kashmiri Pandits known as Shiva Karmis - a
sect whose numbers are few. Their practices appear to be based on Shaivagamic
rituals of the non-dualist Kashmir Shaiva School. They are lengthy, elaborate
and quite complicated as far as funeral and post-funeral rites are concerned,
which involve a series of pujas, nyasas, mudras, mandalas, yagas, homas and
mantric utterances. For the Shiva Karmis, Shiva alone is supreme and is to be
worshipped along with the deities of Shiva Brahmanda or the ‘Cosmos of Shiva’.
Shiva is the Supreme Being and the source of all activity in the world. He is to
be worshipped in his five forms -Sadyojata, Vamadeva, Aghora, Ishana and
Tatpurusha. . Shivastutis or hymns to Shiva are recited to mark the antyeshti
instead of the usual papanasha mantras or mantras for redemption from sin. He is
hymned as “sakala kala vimishrah sadasat sarvesha” (“the embodiment of all arts
and the Lord of Truth and Untruth”). The dead body (shava) is regarded as Shiva
svarupa or a form of Shiva and not just a corpse. The purpose of Shiva Karma is
to achieve ‘Shiva nirvana’ or liberation of the deceased and his ultimate union
with Shiva. Another important feature of Shiva Karma is utterance of the mystic
syllables jum’ or ‘jurnsah’ with Om at the beginning of a mantra and the Tantric
‘astraya phat’or ‘vashat’ or ‘vaushat’ at the end. With mantras the Shiva Karmis
seek to purify not only the mind but also the 36 categories that constitute the
manifested world. A Shivakarmi makes ajnana khadga or ‘the Sword of Knowledge’
with 36 blades of Darbha grass to “strike” towards the end at the head of the
deceased and free him or her from karmic bonds. There is certainly much more to
Shiva Karma rituals and their esoteric meanings but they need considerably more
space than we can afford here.
Source: Kashmir
Sentinel
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