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Harshacharita (socio-cultural Study)

by Mrs. Nandita Sarmah | 2014 | 67,792 words

This page relates ‘Customs (4): Antyeshti Samskara� of the English study on the Harshacharita: A Sanskrit (poetical work) which can be studied as a Historical book of Indian society during the 7th century. It was originally written by Banabhatta who based his Harsacarita on the life of the Gupta emperor Harshavardhana. This study researches the religion, philosophy, flora and fauna and society of ancient India as reflected in the Harsha-Charita.

Go directly to: Footnotes.

7. Customs (4): Գٲṣṭ ṃs

[Full title: 7. Sacraments (religious practices) (4): Գٲṣṭ ṃs]

When a person dies, he undergoes the last ṃs (i.e., antyeṣṭi ṃs) is performed. Traditionally, the dead body is burnt on the wooden pyre, mantras are chanted and ghee and holy water are sprinkled on the pyre. The eldest son of the deceased performs the last rites. There is vivid description of antyeṣṭi ṃs seen in the Ჹṣaٲ, when the king Prabhākaravardhana was dead. At that time many rituals were performed by Ჹṣa󲹲Բ, due to the absence of his elder brother ⲹ󲹲Բ. When the king expired, king Ჹṣa and all his ministers and feudatories had been carrying his dead body in their shoulders up to the funeral places (bank of the river ī) and had been honoured with fire according to the family priests.[1] It shows at that time, generally, funeral pyre was performed on the bank of the river. Manu also prescribes that people had alone the 辱ṛpṇḍԲ[2] in the bank of the rivers. Prince Ჹṣa also first offered oblation (i.e., ٲ辱ṇḍ[3]) to the dead and to the 󳾲ṇa.[4] In this context, the author mentions that at that time the impurity due to the death of a 辱ṇḍ lasts for ten days.[5] Manu[6] also supports it. After ten days, not only the bed, vehicles and other things of the dead were given to 󳾲ṇa,[7] but king’s beloved and best elephant[8] (i.e., the victor in great battle) were, too, let loose. The bones (ī첹ṣu) were taken to īٳ󲹲.[9] At last, the funeral pyre was covered with a plaster of ūԲ, which was known as caityacihna[10] (i.e., monument or tombstone). Thus, all things of the king were being cast aside.[11]

This type of ṃs is highly believable in the modern times also and something the individual can lead an integral life growing with society.

Footnotes and references:

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[1]:

ԲԻ� ⲹ� samarpitaskandhairgṛhītvā śavaśibikā� …sāmantai� pauraiśca purohitapuraḥsarai� ٲ� �..ī� nītvā narapatisamucitāyā� citāyā� hutāśasatkriyayā yaśaśeṣatāmanīyat, Ibid.,V.p.87-88

[2]:

ѲԳܲṃh,III.207

[3]:

atha prathamaٲ辱ṇḍ..., Ჹṣaٲ,VI.91

[4]:

atha prathamaٲ辱ṇḍbhuji bhukte dvijanmani, Ibid.

[5]:

ٱṣu屹Ჹīṣvśܳ徱ṣu, Ibid.

[6]:

daśāha� śāvamāśauca� sapiṇḍeṣu vidhīyate, ѲԳܲṃh,V.59

[7]:

cakṣudāhadāyini dīyamāne dvijebhya� śayanāsanacāmarātapatrāmatrapatraśastrādike nṛpanikaṭopakaraṇakalāpe, Ჹṣaٲ,VI.p.91

[8]:

vanāya visarjite mahājijiti rājagajendre.., Ibid.

[9]:

�..nīteṣu īٳ󲹲thānāni �. ī첹ṣu, Ibid.

[10]:

�..sudhānicayacite citācaityacihne�, Ibid.

[11]:

�.utsāryamānāsu ca vyasanaśayyāsu �, Ibid.

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