Shraddha
Regarding Shraddha, it has been said: "Shraddhaya kriyate yatat shraddham," meaning Shraddha.
The fundamental element of Shraddha is faith. The Shraddha process is conceptualized around faith. However, misconceptions about it are prevalent in society. Just as affection and love are expressed by giving something to a living person or by helping them, similarly, respect and intimacy for the deceased are expressed through rituals like Shraddha. If purity is measured, the five elements of the body possessed by a living person are extremely perishable. However, one must remain vigilant at all times to maintain its cleanliness, efficiency, and health.
As long as the body's functions, from blood circulation to breathing, continue to occur regularly, the body remains healthy and disease-free. However, a little care in this regard is necessary.
When a disorder occurs, the body's health deteriorates, becoming impure and dirty. However, in contrast, the sensual sheath remains hidden. The impurity of its desires is not directly expressed. All other sheaths, except the annamaya kosha, are sparse and simple. Upon death, the soul leaves the five-elemental physical body, but it takes with it a bundle of all the things limited by life. After some time, this bundle becomes disorganized, and the pranamaya kosha becomes sparse, and the organized migration of the sensual and mental sheaths begins. At this time, the events of the previous life and all the impressions of relationships remain present on these sheaths.
Despite lacking physical eyes, the mortal, possessing the subtle sense of sight, perceives all the scenes of the world of desires. The deceased person can see their living relatives, friends, and other beings in their living form, but their presence remains in the form of the lustful sheath. They experience all the good and bad deeds done by relatives towards the deceased. Shraddha is one such ritual. During Shraddha, the soul of the deceased is present there in the form of the lustful sheath. Significantly, on the day of death, the deceased intensely remembers his previous state, i.e., his family and relatives. For the first year, he remembers them on that date every month. The time limit increases further. This is why the scriptures mandate performing monthly Shraddha every month in the first year. Afterward, annual Shraddha is performed.
It takes a year for the deceased to become accustomed to the afterlife and for the affection for his previous relatives to diminish. Therefore, in the first year, the deceased is referred to as a ghost. After one year, the cellular body changes and he becomes known as a 'Pitri'. After the first annual Shraddha, all subsequent Shraddhas are performed with the ancestors in mind. In fact, it is appropriate to perform Sapindakarana. However, nowadays, due to time constraints, Sapindakarana and monthly Shraddhas are performed on the twelfth day after death.
The names of the three deities recited during Shraddha also hold great significance from the perspective of transformation. The person for whom Shraddha is performed is counted among the Vasus. His father is counted among the Rudras, and his grandfather is counted among the Adityas. Ashtavasu, Ekadasarudra, and Dvadashaditya—these are 31 deities in total. During Shraddha, the names of the father, grandfather, great-grandfather, or mother, paternal grandmother, and great-grandmother are recited as representatives of the Vasus, Rudras, and Adityas. The Vasudevatas are primarily associated with the sensual sheath. The father's sensual sheath is quite inert. Considering the age of generations, a generation is approximately 1 to 24 years old. Therefore, the father is a Vasu form, while the grandfather is a Rudra form.
The lustful sheath in the Rudra form is more fluid than in the Vasu. The desires of the great father are more subdued. The great father is the Aditya form. This means that the lustful sheath in the Aditya form is much more fluid than in the Rudra form. Furthermore, the great father's father is not counted among the Patritri because he is considered a liberated form. This is the general arrangement of the Vasu-Rudra-Aditya forms. As an exception, the lustful sheath of some deceased individuals remains intact for centuries, that is, it remains stuck in the Vasu form. Shraddha rituals like Narayanbali and Tripindi are performed for such deceased individuals.
At such times, the question arises: if a deceased person is reborn, what benefit will the Shraddha rituals performed by his son in the previous life provide? While this question may seem complex on the surface, the answer is easily found once one understands the Pitri Shastra. Yama, Aryama, and Indra have a hand in the operation of the universe. Of these, Yama rules over this world. Aryama rules over the ancestral world, and Indra rules over the divine world. Therefore, Arthama, the presiding deity of the ancestral world, is present during the Shraddha ceremony. Aryama is responsible for delivering the offerings received for the Shraddha ceremony to all the ancestors in the form of Vasu, Rudra, and Aditya. Sometimes, the soul in the form of Vasu is reborn and reincarnates in the mortal world. In such cases, the Shraddha ceremony performed with the deceased in mind is received by Aryama, the deity of the ancestors. Aryama hands over the fruits and satisfaction of that Shraddha ceremony to the soul that previously resided in that place but has now been reborn.
Even if it is proven that one's father has been reborn, performing Shraddha ceremony with the intention of that father is considered necessary. The reason is that even if the father is not present in person as a Pitru (father) during the Shraddha ceremony, Arthama is present as his representative. He hands over the fruits and satisfaction of the Shraddha ceremony to the father in the form of Vasu. If the father is reborn as a Vasu, Aryama passes this satisfaction on to the person reborn. Thus, performing Shraddha rituals for the benefit of the deceased is crucial.
Furthermore, Shraddha should be performed in this world as a moral duty and personal responsibility. If a modernist person stops performing Shraddha rituals for his ancestors, even his sons will not perform them after his death. They will say that such a tradition does not exist here. For many such reasons, the scriptures indicate that Shraddha rituals should not be abandoned in any form.
The priest performing the Shraddha rituals should have adequate knowledge of the names of the deities and goddesses involved in Shraddha rituals, Ekoddishta, Parva Shraddha, and Dwarlopa, etc. For example, if someone's father has passed away but his grandfather and great-grandfather are still alive,It is not appropriate to place the grandfather and great-grandfather in the father's line and pronounce their names in the form of Vasudraditya. In such a case, the pinda of a living person cannot be placed during the Sapinda ceremony, because the grandfather or great-grandfather's being alive would break the doorway. If the father is a Sanyasi or, for some reason, is unable to perform the Shraddha, his sons should perform the Shraddha for the grandfather and great-grandfather. Similarly, if the husband is away, ill, engaged in other work, or a hypocrite, the wife should perform the Shraddha instead. For Svyapasavya, one must wear the sacred thread at that time.
Shraddha performed for the benefit of all deceased relatives is called Mahalaya. The period of Mahalaya lasts from the first day of the dark fortnight of Bhadrapada to the new moon day. The period from the new moon day of Bhadrapada until the sun enters Scorpio after the new moon day of Bhadrapada is considered the secondary period of Mahalaya. If the main period of Mahalaya is not beneficial, use the secondary period. Do not insist that Mahalaya should be performed only on a specific date. The reason for this is that the number of priests is limited and the number of patrons is large. Therefore, a combination of these two is essential. At such times, a date should be set as per the convenience of both and perform Mahalaya. Every annual Shraddha should be performed on a specific date, i.e., if it is Ekadashi on that day, then perform Shraddha on Dwadashi – this is the philosophy of the Vaishnav sect.
Compared to gods and ancestors, the rituals for ancestors should be performed with utmost purity, because ancestors are extremely sensitive and their stay is only for a short time. In other words, they expect this ritual from their children, and they will soon be taking another body. Therefore, keep the house clean on the day of Shraddha. Furthermore, the entire atmosphere should be peaceful and pure. Physical purity is equally important.
In a home where Shraddha is performed regularly, there is no unrest. The reason for this is that the ancestors reside there, even if for a short time, which brings their blessings and goodwill. In a home where Shraddha rituals are not performed, the atmosphere is filled with irritability and chronic illnesses. Sometimes, addictions also appear in the home.
For Shraddha rituals, the blessings of the ancestors are needed more than the blessings of the gods. If the Shraddha performer has only one woman cooking in the house and she menstruates, two appropriate alternatives are available. The first alternative is to avoid changing the Shraddha date; instead, offer food cooked on that day. The second alternative is to perform Shraddha on the fifth day after menopause, even after the main date has passed. Widowed women who do not have sons should perform Shraddha rituals themselves on the fifth day rather than having others perform it.
Why Shraddha in Ashwin?
If Amavasya is the time for the ancestors to eat, then why is Shraddha performed on all the dates of the month of Ashwin for the entire fortnight? The answer to this question is this: Shraddha on Amavasya is like the ancestors' daily meal, but the Pitru Paksha of Ashwin is a grand festival for the ancestors, similar to our special social festivals. Therefore, Shraddha performed during the above mentioned time is called 'Parvan Shraddha'. At this time, all the ancestors visit their earthly relatives and, satisfied with the 'Kavya' offered by them, bless them.
According to astrological calculations, the Sun is at its highest point at 10 degrees of Aries and at its lowest point at 10 degrees of Libra. That is, the Sun in Aries is farthest from the Earth's orbit, while the Sun in Libra is closest to the Earth's orbit. The rituals like Yajna, Yagya etc. performed on Earth first reach the solar system and then from there go to the corresponding places. The 'Havya' duly offered in the physical fire for the gods becomes the reason for the satisfaction of the gods in the heaven by the Sun because the heaven exists in the orbit of the Sun. But the 'Kavya' offered in the dual fire for the ancestors first reaches the orbit of the Sun and then goes from the solar system to the lunar system.
All scientists know that the Moon itself is not luminous, but the Sun's ray called 'Sushumna' illuminates the lunar system. Just as the ancestors receive the offerings made by us immediately on the new moon day due to the proximity of the two aforementioned spheres, similarly, performing 'Kanyagat' Shraddha is also scientific due to the Sun being in its lowest orbit from 10 degrees of Virgo to 10 degrees of Libra, i.e., the proximity of the Earth, the Moon, and the Solar System.
Why is the new moon day preferred for Shraddha?
Due to the movement of the Sun and Moon on our Earth, the Sun and Moon are not visible for six months in polar regions and Greenland. In European regions, day and night lengths fluctuate by 19 and 41 ghadis, whereas on the east-west equator, they do not fluctuate at all. But they always last for a full 30 ghadis, i.e., 12 hours each. Similarly, beyond the mortal world,In other worlds, it is natural for the duration of days and nights to vary depending on the movement of the sun and moon. Accordingly, in the ancestral world, located in the lunar orbit very close to Earth, the ancestors have a day and night in the limited time of one month. In each month, the day of the ancestors is from Krishna Ashtami to Shukla Ashtami, and the night of the ancestors is from Shukla Ashtami to Krishna Ashtami.
Generally, the Krishna Paksha (dark fortnight) is considered day and the Shukla Paksha (bright fortnight) is night, but when we consider all the scriptures, the period of the fortnight is from Ashtami to Ashtami. Thus, the Amavasya Tithi is the exact midday period for the ancestors. According to scriptures, this time is considered appropriate for eating everywhere, hence, performing Shraddha on Amavasya is logical.
Why are marriages and other rituals prohibited during Pitru Paksha?
Pitru Paksha (also known as Mahalaya) begins on the Pratipada (first day) of the dark fortnight of Bhadrapada (dark fortnight), but it does not end on the Bhadrapada Amavasya (new moon day), or the Sarvapitre Amavasya (new moon day). Mahalaya ends when the Sun moves from Libra to Scorpio. Therefore, the prohibited or inauspicious period of Mahalaya (Pitru Paksha) has become so prevalent that the word "marriage" is not even uttered during these fifteen days. Marriage, groom-bride adjustments, and engagements are not considered. It is true that there are no auspicious times for marriage during Pitru Paksha. However, if there are no auspicious times for marriage during the entire Chaturmas, how can there be any during Pitru Paksha? Therefore, there is no objection to making preliminary preparations for marriage during this period. This period is often associated with the sinful activities of demons and other evil spirits, but this is not the case.
The deceased's ghost does not retire for a year, and therefore, they are not included in the first Mahalaya that occurs after death. By not giving place to those living in the state of ghost in the Pitrutva and associating Mahalaya with the ghost world is a sign of low intelligence. During Pitru Paksha, marriage and other rituals like regular worship are not performed. But some superstitious people postpone even their daily work during this period. They do not buy essential literature and do not undertake any necessary travel. During these days, shops remain quiet and there is no crowd on the roads. Behind all this, there are wrong and misleading practices in which some geographical conditions play a role. Due to this, in such weather, intermittent fever, intestinal fever and stomach diseases etc. occur Some people associate these illnesses with ancestors and consider Pitru Paksha inauspicious and prohibited, which other members of society blindly follow.
What if, for some reason, it is impossible to perform Shraddha...?
The scriptures offer numerous options regarding Shraddha. First and foremost, we must have reverence for our ancestors; this is fundamental. If reverence and respect are lacking, we must resort to the options prescribed in the scriptures, depending on the circumstances. If it is impossible to perform Sapinda Shraddha (Shraddha performed by offering Pind Puja after feeding Brahmins), then Brahmaarpan Shraddha (Shraddha performed without Pind, intended for offering to Brahma). If performing Shraddha with cooked food is also not possible, then perform Aamaan Shraddha. If there are many Brahmins attending the Shraddha, then perform Hiranya Shraddha (Shraddha performed by offering Dakshina only). If multiple Brahmins are not present for the Shraddha, have one Brahmin sit at the ancestral place and place an idol of Gopal Krishna at the shrine. If even a single Brahmin is unavailable, place an idol of Gopal Krishna at the shrine and a darbhabatu (chat) at the ancestral place. This is called 'Chat Shraddha'.
These days, the number of priests who know the Chat Shraddha ritual is dwindling. At such times, offer milk, bananas, and dakshina to any Brahmin you find, or go to a temple and remember your ancestors and offer dakshina. If this is not possible, feed grass to a cow and offer sesame seeds in their name. If you can recite the Shraddha ritual yourself, do so. If nothing else is possible, stand outside the house, face south, and recite this prayer:
Na me asti vittaam na dhanam na chaanyat shraddhaupoogi svapivritt na to'smi. I am satisfied with the devotion of my ancestors, and I extend both my hands in the direction of the wind.
(Meaning, I do not have any money or the things suitable for Shraddha. However, I offer my obeisances to my ancestors with complete devotion. May all my ancestors be satisfied with this devotion of mine. Therefore, I have extended both my hands upwards in the direction of the wind.) After this, with both hands facing upwards in the direction of the wind, look around and explain your helplessness. Some people also blow the conch at this time. In short, keep your past and future traditions unbroken. To express your debt to your ancestors, remember them on their death anniversary.
What if the period of mourning occurs while Shraddha rituals are underway...?
At the beginning of Shraddha, 'giving a moment' is an important ritual, The meaning is to invite the Brahmins seated at the place of the deity or ancestors by placing a Darbha in their hands. If the Brahmins or the Shraddha performer become in mourning after the offering, it is not considered a period of mourning, as indicated by the scriptures. However, if the Shraddha ritual is performed again after the impurity causing the mourning period has ended, the Shraddha ritual must be stopped. If the Shraddha ritual falls in the same house as the performer while the impurity continues, the Shraddha ritual must be stopped. If the ritual is left incomplete, the Shraddha ritual should be performed immediately after the impurity has ended. During eclipses, Shraddha rituals can be performed without considering any impurity.
After Shraddha rituals at special pilgrimage sites...?
After performing Shraddha rituals at places like Badrikada, Matrigaya, Pitrigaya, and Pushkar Tirtha, the priests there ask their patrons not to perform any Shraddha rituals again. However, there is no scriptural basis for this. Just as Shraddha is necessary to satisfy the ancestors, it is also essential for the Shraddha performer to fulfill their ancestral duties. A person who neglects his duties becomes extremely unfortunate in both this world and the next. Therefore, Shraddha cannot be interrupted even during a major pilgrimage site, no matter how significant the festival. Doing otherwise is against the scriptures.
When should Bharani Shraddha be performed?
Bharani Shraddha is performed on the day of Bharani Nakshatra during Pitru Paksha, with the intention of remembering one of the ancestors. However, Bharani Shraddha is not performed in the first year after a person's death. This is because the deceased remains a ghost until the first annual Abdapurti and Varsha Shraddha. In the first year, they are not entitled to any Shraddha under Mahalaya. Despite this, Bharani Shraddha is performed in the first year with insistence. There is no solid scriptural basis for this. Bharani Shraddha must be performed after the first year. In fact, the scriptures suggest performing Bharani Shraddha every year. However, those who perform it only once should not perform Bharani Shraddha at least in the first year.
Many people are unable to undertake any pilgrimage in their lifetime. After the death of such people, Bharani Shraddha is performed so that they can get the benefits of Shraddha performed at the pilgrimage sites like Matrigaya, Pitrigaya, Pushkar Tirtha and Badrikadaar. Those who have a strong desire to perform Shraddha for their ancestors at the pilgrimage sites like Gaya etc. but are unable to do so due to financial condition or lack of time, then at such a time, the deceased person Bharani Shraddha should be performed with this intention. It is always advisable to perform Bharani Shraddha every year. Instead of performing it in the first Mahalaya, it should be performed from the second year onwards.
In the daily Tarpan, pronounce the name of the deceased only after he or she has attained the status of a father. Do not perform this in the first year. However, according to some priests, there is no harm in performing Bharani Shraddha along with other rituals like Sapindakaran and Shodashmasik Shraddha. According to the scriptures, there is no harm in performing Bharani Shraddha in the first year.
What is the meaning of Mahalaya Shraddha?
The Krishna Paksha of the month of Bhadrapada is the main Mahalaya (Pitru Paksha) period. In fact, the scriptures mandate performing Mahalaya every day from Pratipada to Amavasya of the Krishna Paksha of Bhadrapada. The scriptures have suggested various alternatives for this purpose. There is a slight difference between the annual Shraddha and Mahalaya Shraddha. The annual Shraddha is performed for a single individual, while the Mahalaya Shraddha is performed for all deceased individuals within a specific relationship. In other words, the annual Shraddha is performed for ancestors related to one's own relationship, while the Mahalaya Shraddha is performed for all Parvaṇas and Ekoddishtas. For this, the Shraddha performer should prepare a list of their ancestors and keep it with them.
In fact, in the daily offering of ancestors according to Brahmakarma, the ancestors specified in this list must be recited daily. Nowadays, the Pancha Mahayajnas are becoming extinct, hence the need for such a list. In this context, keeping in mind the future procedure, it is easier to recite the names of the ancestors in the order of the list. For example:
Tatambyātyām Sāpatnā Janāni Svabhāratāḥ Sastrīyaḥ. Tatambatmammagini-aptya-dhan-yuk-jaya-father-sadguru-disciple, apta-pitro-mahalayau-vidhau, pilgrimage and offerings.
Mahalaya consists of four triads and other Ekodishthas. Trilogy means three generations. According to him, in the paternal triad, there is father, paternal grandfather, great-grandfather, and in the maternal triad, there is mother, maternal grandmother, paternal great-grandmother. Apart from this, Matamahatrayi and Matamahitrayi are also included. In this way the twelve Pitras of the four triads are called Parvan Devta. Along with this, there are Ekodishthas which are aimed at one person like wife, son, daughter, uncle, maternal uncle, brother, aunt, aunt, sister, father-in-law, guru, disciple and relatives etc.
These include wives, husbands, or sons. Therefore, they should be referred to as sapatnik, sabhartak, or sasut, as appropriate. Nowadays, some people consider both types of ancestral deities—Parvana Devata and Ekoddishta Devata—to be Parvana. In reality, the four Trayis are called Parvana Devatas, and other deceased relatives are called Ekoddishta Devatas. The maximum number of Parvana Devatas is twelve, while the Ekoddishta Devatas are unlimited. Ekoddishta also includes one's own close friends, relatives, and close friends.
Devants named "Pururvardra" are installed at the Dev Sthan during the annual Shraddha, while deities named "Dhurilochana" are installed at the Dev Sthan during the Mahalaya. The annual Shraddha is performed solely for the Trayis, i.e., Parvana or Ekoddishta, but Mahalaya includes all deceased related to the four Trayis. Mahalaya Shraddha is performed on any date during the Krishna Paksha (dark fortnight) of Bhadrapada (dark fortnight) and thereafter until the Sun enters Scorpio. However, the annual Shraddha is performed on the death anniversary.
In Shraddha, two Brahmins are required for the deities and three for the ancestors, but this rule is not followed these days. Therefore, one Brahmin is seated at each deity and ancestral place. In Mahalaya, there should be one Brahmin for each Parva and Ekoddisht, and two Brahmins at the deity place. If this is not possible, then there should be one Brahmin at the deity place and three or one at the ancestors' place. Certain dates of Mahalaya have special significance for deceased individuals of specific relationships. Accordingly, Shraddha is performed on the Navami of the Krishna Paksha of Bhadrapada for women who died in Ahepapan, on the Dwadashi for men who died after taking sanyaas, and on the Trayodashi for men and women who died due to weapon injuries or accidents.
The death date of the deceased person has no relation with the Mahalaya date of one fortnight i.e. 15 days. Hence, there is no question about which day to perform the Shraddha of a person who died on the full moon day. Overall, it is concluded that Pitru Paksha should be performed on one or more days as per your and Guruji's convenience. On that day, call as many Brahmins as you can. There should be at least two Brahmins. If two Brahmins are not possible, then keep one Brahmin at the place of ancestors and Balkrishna or Darbhabatu at the place of God. If you are unable to organize Mahalaya during Pitru Paksha, then perform this ritual a few days before the Sun enters Scorpio.
How long should the Avidhava Navami Shraddha be performed?
The Navami Tithi of Pitru Paksha is reserved for deceased married women. A woman who dies while her husband is alive is called 'Aheva'. After death, she is still counted among the 'Sadhvas'. Even if her husband, the Shraddha performer, passes away, she remains married. Therefore, upon the death of her husband, the Shraddha performer, her sons should continue the Shraddha on Avidhava Navami during Pitru Paksha.
If the Shraddha performer, the son, passes away, his children should not perform the Shraddha on Avidhava Navami. If the stepmother is alive and the biological mother has passed away, or if the biological mother is alive and the stepmother has passed away, the son should still perform this Shraddha. If more than one mother died while married, the Shraddha for those mothers should be performed on Avidhava Navami using the Ektantra method.
At such times, invite an equal number of married women for a meal. If there is no son, the daughter or son-in-law cannot perform the Shraddha ceremony on Avidhava Navami.
Rules for the funeral of an accidental or missing person?
Accidents include deaths by fire, water, vehicle, etc., murder, hanging, and suicide. A one-time funeral should not be performed for a person who dies in this manner for a year. The reason is that, according to the scriptures, the soul of a person who dies suddenly does not awaken from post-mortem unconsciousness until the age of the deceased is equal to the age limit of the deceased in this world. Therefore, the question of ghosthood and paternity does not arise. However, the practice of not performing a one-time funeral for a year is neither practical nor logical. Therefore, at such times, it is appropriate to perform the funeral by following the apakṣa method prescribed by the scriptures. Apart from this, for the person who dies an accidental death, Narayan Bali should be performed after one year. If possible, Narayan Nagbali should also be performed 2-3 times every six months.
The scriptures suggest that for a missing person, one should wait for his return for twelve years, then perform his Ekoddishta Kriyakarma (one-time funeral) and cremation. After one year, other Shraddha rituals should be performed, but this does not seem practical. However, if the wife has adopted the widowhood, then the person should be cremated using the Apkarsha method. After that, all the Shraddha rituals should also be performed.If, fortunately, the missing person returns, he should be bathed in ghee and the Panchagavya and other atonement rituals should be performed. Similarly, all the rites of Jatakarma should be performed for him. After that, he can live a legitimate life according to the scriptures. If the deceased person's wife has accepted widow remarriage, it is essential to perform her remarriage.
How much dakshina should be given to a Brahmin during Shraddha?
Give each Brahmin the amount of dakshina required for the food vessel for Shraddha. If offering pinda, dakshina should also be placed in front of the pinda. Some Brahmins also place the same amount of dakshina in front of the household deity. Despite the lack of scriptural instructions in this regard, it is a polite gesture. This is because when our priest is unable to come, they send another priest. In such times, our ancestral priest should also receive some dakshina, so be sure to place dakshina in front of the household deity.
If the Shraddha Brahmin comes in a vehicle, then he should also be given the vehicle expenses. The Yajaman should give double the Dakshina for Bharani Shraddha, Udkumbh Shraddha, Masik Shraddha and Abdpurti Shraddha (Varsha Shraddha) and the Brahmin should also do double the penance. The Brahmin should take a resolution and chant Tripada Gayatri along with Om Bhurbhuvah Swah Vyahrithi a thousand times. The Dakshina of the entire work and the Shraddha Dakshina should be kept on the Agni Teerth situated at the bottom of the left hand. This reduces the defect of Pratigraha
