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In Hindu cosmology and philosophy, our universe is considered as a threefold division - the earthly realm (Bhūlōka), the celestial realm (Svargalōka), and the ancestral realm (Pitṛulōka). These realms, each occupied by different beings, are tied together by an intricate and symbiotic relationship.
Krishna Paksha, the waning phase of the moon, is considered the night of the ancestors (Pitṛus), while Shukla Paksha, the waxing phase, is their day. These Pitṛus reside in the lunar sphere, known as the Chandramaṇḍala, marking the lunar cycle as their day-night cycle. Similarly, the northern solstice (Uttarāyaña) is considered the day of the deities, while the southern solstice (Dakshiñāyana) is their night. The cycle of a solar year constitutes their day-night cycle. The deities reside in the solar sphere, known as the Sūryamaṇḍala.
The terrestrial sphere, Bhūmaṇḍala, is the domain of human beings, with a single human day-night cycle equivalent to their own existence. According to Hindu beliefs, after death, a human turns into a Prēta, or spirit, which then transforms into a Pitṛu through the rituals performed by the living. Even these spirits are respected and worshipped by people due to their believed influence on human lives. Therefore, appeasing these entities is considered essential.
The Sūryamaṇḍala, or solar realm, is likened to the divine abode, and the Chandramaṇḍala, or lunar realm, is considered the realm of the ancestors. Humans are believed to strengthen the deities and ancestors through rituals such as Yajna (sacrifice), Tarpaña (offering), Shrādhha (ancestral worship), and Dāna (charity). In return, these satisfied entities nurture and provide for humans. As stated in the Bhagavad Gita (3/13), when pleased with Yajna, the deities grant desired boons to humans.
Thus, this mutual nourishment, or 'parasparam bhāvayantah', is what keeps the world functioning. This principle of giving to receive forms the essence of Yajna. Those who receive without giving back, or in other words, those who do not perform Yajna, are considered sinners according to Hindu philosophy. This spiritual insight guides the relationship between humanity and the greater universe, teaching a deep respect for the interconnectedness of life.
Misconceptions about Pitṛu Devatas (ancestral deities) have been widely spread by semi-educated individuals who assert that these entities are not mentioned in the Vedas. This is incorrect, as comprehensive references to the Pitrus are indeed found in the Vedas. Their detailed descriptions can also be found in the Puranas. To gain complete knowledge, it is essential to read both the Vedas and the Puranas. Sadly, those who read and understand both have been disparaged with derogatory names like 'Puránic pop', 'cannibal' etc. Such profanity was not traditionally a part of the Sanskrit language.
In the vast cosmos of spirituality and religious practices, the relationship between gods and ancestors is a significant aspect of Hindu philosophy. As mentioned in Atharva Veda 3/123/3, "The Gods are the ancestors, and the ancestors are the Gods". This profound statement underlines the inseparability and mutual recognition of Gods and ancestors, or 'Pitaras', in Hindu thought.
Pitaras are categorized into two groups - divine and ancestral. Among the divine Pitaras, there are seven who reside in the divine realms: Bhāsvat, Sōmapā, Vairāja, Agnisvātta, Kavyavān, Aryama, and Barhishada. These Pitaras represent various dimensions of existence, such as Bhārvara Pitaras of Santānakalōka, Marīchyādi Sōmapa Pitaras of Svargalōka, Sanakādi Vairāja Pitaras of Gōlōka, Panchashikhādi Agnisvātta Pitaras of Agnilōka, Kavyavān Pitaras of Rudralōka, Aryama Pitaras of Yamalōka, and Kapilādi Vārhishada Pitaras of Brahmalōka.
The second category, the ancestral Pitaras, are associated with family lineage. Their number corresponds to the seven rays of the Sun, thus known as Saptapitara. The five great elements are referred to as the Panchapitara, while parents are called Dvipitari. Additionally, there are two kinds of Pitaras from the maternal and paternal lineages.
The first lineage consists of the father, grandfather, great grandfather, and their fathers. The second lineage includes the mother, grandmother, great grandmother, and their mothers. Our 'Kaula Pitaras' are those who share a portion of our blood. Thus, paternal uncles and similar relatives are also considered as our Pitaras. These Kaula Pitaras are categorized into four classes, distinguished by their states of existence:
Those who have passed away and reached Yamalōka,
Those who have died and entered the Preta-yōni,
Those who have attained a place in the womb, and
Those who have already been born into the family lineage.
Pitaras are also classified in another way:
Nikhātā
Parōptā
Dagdhā
Uddhitā
As outlined in Atharva Veda 18/2/34, these classes of Pitaras represent different post-death rituals and their resultant states of existence:
Nikhātā Pitras: those whose bodies are buried after death. They tend to reside in the underworld or proceed to hell.
Paroptā Pitras: those whose bodies are immersed in a river or sea after death, often attaining residence in Varuna's realm.
Dagdhā Pitras: those whose bodies are cremated in fire. They usually reach the purified realms associated with fire.
Uddhitā Pitras: those whose bodies are left in high places for sky-dwelling creatures to feast upon. These Pitaras often attain higher realms, including heaven.
The mantra, Agnē Sarvān tān pitrūn havishē asavē ā vaha - "Oh Agni, you bring all those Pitaras to partake in the Havi," emphasizes that all offerings to the Pitaras are made through the medium of fire. However, since Pitaras are known to relish cooked food, the offerings usually include such delicacies. This way, the spiritual bonds between the living and the ancestors remain connected, honoring the continuity of existence.
Pitrus are categorized into three types:
Para Pitrus - These are the Pitrus who are in a state of contentment, known as Nándímukha. Unlike the other two types who are Ashrumukha (in a state of sorrow), these are considered superior and are positioned higher, hence they are Úrdhvamukha (facing upwards) and Amurta (formless).
Madhyama Pitrus - These are the Párvaña Pitrus, monthly and yearly Shráddha (rituals to pay homage) are performed for them.
Avara Pitrus - These are the Préta Pitrus, the recently deceased, who are in the process of becoming a Préta (spirit).
The Nándímukha Pitrus are further classified into three types:
(1) Somasada,
(2) Barhishada, and
(3) Agnishvátta.
Their corresponding Devas (Gods), Rishis (Sages), Lokas (worlds), originators (Janaka), offspring (Janya), and numbers are tabulated below:
The basis for the above classification is:
(1) Agni represents heat, outward or upward movement,
(2) Soma symbolizes cold, condensation or downward movement, and
(3) Yama symbolizes the median, the controller.
These are also referred to as Bhrigu, Angira, and Atri respectively. Bhrigu attracts, Angira radiates (Archi, Angra), and Atri creates through the coordination of the other two.
The annual cycle personified by Prajápati comprises two types of "Rita" or seasons: the "Agni Rita," which escalates over the six months of Uttaráyana and gradually diminishes during the Dakshiñáyana. Each part is home to three seasons: the Uttaráyana includes spring (Vasanta), summer (Gríshma), and monsoon (Varsha), whereas the Dakshiñáyana comprises autumn (Sharat), winter (Hémantha), and pre-spring (Shishira). These seasons, being progenitors of creation in their respective periods, are also referred to as fathers.
Differentiated by days, months, and years, there are three types of Rita-Agni fathers. Then, we have the Párvana Pitars, which reside below the Nándímukha. Consequently, they are deemed to be facing downwards and are embodied. They are divided into four categories:
(1) Sómapa,
(2) Havirbhuk,
(3) Ájyapa, and
(4) Sukáli.
The Sómapa Pitaras, who partake in Sóma, are further divided into two categories: Vairája and Kávya. The former has already been explained in Nándímukha, while the latter Kávya Pitara, participates in Párvana and originates from Kavi. Their realm is Jyotirbhasa.
Havirbhuk Pitaras enjoy Havi and are born from Angiras. Their realm is known as Maricha (the domain of Súrya and Váyu).
The Ájyapa Pitara consume Ghee (Ájya) and reside in a radiant realm. The Sukáli Pitara, born from Vasishtha, are also called Vásishtha. They inhabit a mental realm and do not consume any substance.
Each of these four categories serves as the father of every substance. The division of each substance and Pitara, much like humans, is done into four categories. As the Párvana Pitaras dwell in the earth, sky, and heaven, their cooperative deities are Vasu, Rudra, and Áditya. They are referred to as 'Vasurudráditisutáh Pitarah Shráddhadevatáh' by Yájnavalkya.
The next category is the Preta human Pitara, whose description can be found in scriptures like the Váyu and Brahma Puránas. According to the Brahma Purána, there are seven human Pitaras - father, grandfather, great-grandfather, and four more generations before them. The first three are called Ashrumukha and the preceding three, Nándimukha. Nándimukha Pitaras are honored during auspicious events like weddings. Having died long ago, they have forgotten their grief and bless with joy.
All of these are Sómya (born from Sóma) Pitaras, who, after shedding their bodies, go to the Sómamaya Chandra Lóka (moon realm) – "ye vai ke chásmállókát prayánti chandramasáméva te sarvé gachchhanti" (Kaushítaki Bráhmana, 16/5).
In the Nágara Khanda of Skanda Purána, four other Pitara names are mentioned - Rashmipa, Upahootáh, Áyantúnah, Swádushadah. These are just other names for Sómya Pitara - "Upahootáh pitaró yé maghásu" (Taittiríya Bráhmana, 2/1/1) and "Upahootáh pitarah sómyáso barhishyéshu nidhishu priyéshu" (Váj. Yaju, 19/57). The same can be seen in the following verse - "Áyantu nah pitarah sómyásoó agnishváttáh pathibhirdevayánaih" (Váj. Yaju, 19/58).
Drawing from the rich well of ancient wisdom, let us delve into the sanctified rituals, practices, and beliefs around honoring our ancestors in Indian tradition. These hymns and verses from Atharva and Yajur Veda throw a beautiful light on the relationship between the living and their forefathers, helping us understand the deep spiritual undercurrent running beneath these rituals.
According to the Atharva Veda (18/2/49), homage is paid to those who are the forefathers of our fathers and our grandfathers, dwelling in the expansive cosmos, ruling over the earth and the heavens. These ancestors are satiated with food, symbolizing our continued bond with them.
The Shukla Yajur Veda (19/67) acknowledges all ancestors - those present and those not, those invited and those unknown. It implores the deity Agni, the fire god, to ensure that the offering of food made during the ritual reaches all ancestors and pleases them.
Water holds immense significance in these rituals, representing an offering to ancestors. The Atharva Veda (18/3/72) calls upon the water to reach ancestors who have journeyed to the afterlife, creating a metaphorical river of connection between the living and the departed.
Again, in Atharva Veda (18/4/57), homage is paid to ancestors who have passed away, those in the process of being born, and those already born. This highlights the cyclical nature of existence, binding together the past, the present, and the future in a seamless continuum.
Moreover, according to the hymns in Atharva Veda (18/4/81-84), homage is also paid to the power, joy, wisdom, and protective wrath of the ancestors, acknowledging their benevolent as well as formidable aspects.
In addition to these rituals, Hindus also perform 'Shrāddha' - a special ceremony of offering food in honor of the ancestors, acknowledging the debt of gratitude we owe to them for our physical existence. This act of offering, known as 'swadha', is made with respect, inviting the ancestors to partake in the meal.
It is important to remember that we are the sum of the genetic material passed down to us by our ancestors. Our very bodies are the product of their traits intertwined. The Gods protect our souls while the ancestors have shaped our physical selves, making both equally deserving of reverence. The 'Pitru Paksha' is a period dedicated to honoring our ancestors when it is believed that they descend to Earth from the afterlife. This period of remembrance and homage signifies our everlasting ties with our forebears.
The Vedic and Sanatani traditions of the Satya Sanatan Vedic Hindu Dharma are deeply entrenched and sacred. No Sanatani should harbor doubts about them. To abandon one's Vedic traditions under the misleading propaganda of some cunning non-Aryans and unscrupulous sects is a grave sin.
According to the Vedas, there are five types of Yajnas or sacrifices -
1. Brahma Yajna,
2. Deva Yajna,
3. Pitṛu Yajna,
4. Bhuta Yajna, and
5. Atithi Yajna.
These five Yajnas are extensively described in the Puranas and other scriptures. Among these, Pitṛu Yajna, referred to as the Shrāddha Karma in the Puranas, is a significant ritual.
The terms Shrāddha or Brahmabhoja are scriptural in origin. The term Shrāddha is derived from 'Shraddhā', meaning faith or devotion, suggesting that only those who possess faith towards their ancestors and Pitṛs would perform Shrāddha. The worship, sacrifice, and offerings made out of devotion for one's ancestors are known as Shrāddha.
So, what is Shrāddha? The Vedas describe 'Upāsya' deities, those to be worshipped, and they are the ones revered in Yajna. The primary objective of Yajna is to please these deities. Similarly, in the Puranic era, the performance of Shrāddha and Tarpana for the appeasement and satisfaction of Pitṛus was prescribed. Just as the deities are pleased with Yajna, the Pitṛus are satisfied with Shrāddha and Tarpana. The Vedas and Upanishads describe the secret of pleasing the deities through Yajna, while the Puranas and Smritis explain the mystery of satisfying the Pitṛs through Shrāddha and Tarpana.
The Shrāddha Karma, an integral part of the Hindu traditions, also incorporates the ritual of Brahmabhoja. This is a practice deeply rooted in the scripture and tradition. However, certain non-Aryan malefactors have been spreading misconceptions within society, causing the faith of Sanatanis in the tradition of Shrāddha Karma and Brahmabhoja to waver. These malicious individuals consistently mislead Sanatanis, day and night, labeling Shrāddha Bhoja or Brahmabhoja as a sham and un-Vedic.
To undermine Shrāddha Bhoja, they have coined a new term - 'Mrityubhoja'. This term is by no means scriptural. It is a concoction of these non-Aryan miscreants, invented by those who consider spending money on Brahmabhoja and Shraaddha Bhoja or village feasts during the death of a family member wasteful.
To assert the Vedic authenticity of the Shrāddha Karma, we will present evidence from the Vedas and other scriptures, in the following paragraphs.
Some non-Aryan troublemakers suggest that one should perform Shrāddha for their living ancestors, but not for the deceased. Such a viewpoint is only propounded by the devious and ignorant, who lack even a basic understanding of Vedic traditions. The Yajurveda clearly states that Shrāddha should be performed for one's deceased ancestors; this explicitly contradicts their misleading claims.
In this segment, we focus on a verse from the Yajurveda 19/51 that reinforces the authenticity of Shrāddha Karma as follows:
"Ye nah purve pitarah somyaaso 'noohire somapeetham vasishtaah | Tebhir yamah samrarano haveemshy ushann ushadbhih pratikaamam attu ||"
This translates to - "Our previous generations, our ancestors, are deemed worthy of partaking the soma juice, representing purity and tranquility. We seek their blessings so that our offerings may find favor with the deity Yama, who is instrumental in destruction of our enemies and fulfillment of our desires."
This verse clearly underlines the deep-rooted belief that the Shrāddha Karma should indeed be performed for our deceased ancestors. The act is not merely a ritual, but a method to receive blessings, destroy adversity, and fulfill desires. By maintaining the sanctity of this ritual, we keep the Vedic tradition alive and strengthen our spiritual connection with the departed.
Moving forward, let's explore another beautiful verse from the Yajurveda, Chapter 19, Verse 69:
"Adha yatha nah pitarah paraasah pratnaaso agna 'rtamaashushaanaah | Shuchidayam deeditimukthashaasah kshaamaa bhindanto aruneerapavran ||"
It translates to - "O Agni! Just as our ancestors obtained the Rta Lōka by being liberated from the body, purified it, expanded the knowledge, and penetrated ignorance, we too aspire to attain the divine realm like our forefathers."
This verse depicts our aspiration to follow in the footsteps of our ancestors. They embodied the principles of purity, knowledge, and liberation from ignorance. Similarly, we too strive to break free from the shackles of ignorance and aspire to attain a divine state of existence.
The Atharvaveda, also known as the Brahmaveda with its inherent knowledge of Brahmajnana, mentions the Shrāddha Karma:
"Para yaat pitarah somyaaso gambheeraih pathibhih pooryaanaih | Adha maasi punaraa yaat no grhaan havi rattum suprajah suveeraah ||" - (Atharvaveda 18/4/63)
It translates to - "O Soma-drinking ancestors! You may go to your realm through the deep and insurmountable paths of Pitru-Yāna. On the day of the new moon, return to our homes to partake in the Havis. O ancestors! You are capable of bestowing us with excellent progeny and heroic offspring."
The Rigveda also describes the Shrāddha Karma:
"Barhishadah pitar ootyarvaagimaa vo haviaa chakrimaa jushadhvam | Ta a gataavasaa shantamenaathaa nah sham yorarapo dadhaat ||" - (Rigveda 10/15/4)
It translates to - "O ancestors sitting on the Kusha grass seat! Protect us now. We have prepared the Havya for you, partake in it. Come to this ritual and protect us while promoting our welfare. Grant us happiness, eradicate our sorrow, and absolve us of our sins."
These verses from the holy texts underline the importance of Shrāddha Karma in the Vedic tradition and the role of our ancestors in our well-being and prosperity.
In the Yajnavalkya Smriti, sage Yajnavalkya explains, "śrāddhaṁ nāmādanīyasya tatsthānīyasya vā. Dravyasya pretōddeshena śraddhayā tyāgaḥ". This means that the act of giving away substances in honour of our departed ancestors, or their representatives (the Brahmins), with faith, is known as ‘śrāddha’.
This principle is further illuminated in the Markandeya Purana. It says that whatever is given during the śrāddha ceremony is transformed into the food that the departed souls utilise. Based on the principles of karma and rebirth, they receive new bodies from this food.
The tradition of feasting during śrāddha is only valid until the twelfth day after death. The practice of feeding Brahmins or having feasts on the thirteenth day (terahi or terhavi) is a misconception perpetuated by tamasic people. In contrast, having a feast or Brahmbhoj on the twelfth day (dwadashi) is in accordance with the scriptures. It is believed that this practice liberates the soul from wandering in the preta yoni (spirit form) and no fruits (rewards or consequences) are accrued to the soul. The soul has to bear the results of its own karma.
Those who perform the śrāddha ceremony and other rites for their ancestors ensure the continuity and prosperity of their lineage. Their families flourish and they themselves enjoy the fruits of these acts. Neglecting these rituals, on the other hand, can lead to the eventual extinction of one's lineage.
The fortnight of Pitru Paksha, which occurs once a year during the Chaturmas, begins from the first day (pratipada) of the dark fortnight (Krishna Paksha) in the Hindu lunar month of Ashwin and ends on the new moon day (Amavasya). During this time, Sanatani individuals perform a series of rites with reverence, including Yajna, Havan, Pujan, Tarpan, Brahmbhoj, and charitable acts like donating food and wealth, for their ancestors.
Failure to perform the śrāddha rites for one's ancestors can lead to their souls being stuck in the preta yoni for an indefinite period, unable to be reborn. Those who denounce these practices, claiming they are not in accordance with the Vedas or that there is no concept of Brahmbhoj or Śrāddhabhoj in the scriptures, are either ignorant of the texts or interpret them according to their convenience. The Vedas and other scriptures provide ample evidence of the rites of Pitru Yajna, śrāddha, Tarpan, Brahmbhoj, and other such rites.
Based on the above evidence from the Vedas and other scriptures, we establish that the rites of śrāddha or Pitru Yajna are Vedic in nature. Those who attempt to debunk this tradition are merely misinformed or hold atheistic views. Those who perform the śrāddha rites with a sense of devotion towards their ancestors attain divine realms.
The Vedic and Sanatani traditions of the Satya Sanatan Vedic Hindu Dharma are deeply entrenched and sacred. No Sanatani should harbor doubts about them. To abandon one's Vedic traditions under the misleading propaganda of some cunning non-Aryans and unscrupulous sects is a grave sin.
According to the Vedas, there are five types of Yajnas or sacrifices - 1. Brahma Yajna, 2. Deva Yajna, 3. Pitṛ Yajna, 4. Bhuta Yajna, and 5. Atithi Yajna. These five Yajnas are extensively described in the Puranas and other scriptures. Among these, Pitṛ Yajna, referred to as the Shraaddha Karma in the Puranas, is a significant ritual.
The terms Shraaddha or Brahmabhoj are scriptural in origin. The term Shraaddha is derived from 'Shraddha', meaning faith or devotion, suggesting that only those who possess faith towards their ancestors and Pitṛs would perform Shraaddha. The worship, sacrifice, and offerings made out of devotion for one's ancestors are known as Shraaddha.
So, what is Shraaddha? The Vedas describe 'Upasya' deities, those to be worshipped, and they are the ones revered in Yajna. The primary objective of Yajna is to please these deities. Similarly, in the Puranic era, the performance of Shraaddha and Tarpana for the appeasement and satisfaction of Pitṛs was prescribed. Just as the deities are pleased with Yajna, the Pitṛs are satisfied with Shraaddha and Tarpana. The Vedas and Upanishads describe the secret of pleasing the deities through Yajna, while the Puranas and Smritis explain the mystery of satisfying the Pitṛs through Shraaddha and Tarpana.
To conclude, these sacred rituals and practices underscore the profound spiritual significance of honoring our ancestors in the Indian tradition. It fosters a deep sense of connection, continuity, and respect, encouraging us to acknowledge and honor our roots, celebrating the eternal cycle of birth, life, death, and rebirth.
Translated & compiled by
Hemanth Kumar G
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