Nadis

"Nad" means movement. In the Rig Veda, it means stream. In Yoga, nadis are the channels of Kundalini energy. The Nadis thus are channels, but not only nerves (snayu). The subtle channels or Yoga Nadis are the channels of mind and the channels of chitta, the feeling self or being. The gross channels of subtle energy are visible as cords, vessels or tubes, including acupuncture meridians, nerves, muscles, arteries, veins, lymph,... When an aspirant of Kundalini Yoga starts activating the Kundalini energy through various kinds of pranayamas, the nadi system is vitalized. This is not only very good for health, it also very much promotes spiritual growth and understanding.

Ayurveda mentions 72.000 different Nadis. Tantra Yoga identifies 14 principal nadis of which the following three are the most important :

Sushumna	Passes through the spinal column, originating in the Muladhara Chakra and terminating in the Sahasrara Chakra, diving in an anterior and posterior branch before reaching the Ajna Chakra. The Sushumna generally remains dormant when the other Nadis flow strongly and is activated only when the breath comes through both nostrils simultaneously. It can also be activated through pranayama and Swar Yoga and operates automatically at dawn and dusk, calming down the system and making meditation easy.
Ida	The Ida Nadi starts and ends to the left of the Sushumna, but is also connected with the left testicle in males. It terminates in the left nostril, stimulating the right side of the brain. It is feminine in energy, carries pranic energy and is one of the most important mental nadis. As it nourishes and purifies the body and the mind, it is also called Ganga in Tantric scriptures. When Sushumna is not working, activating the Ida Nadi is the best way to facilitate meditation.
Pingala	The Pingala Nadi starts and ends to the right of Sushumna. It is the carrier of solar, male energy, adding vitality, physical strength and efficiency. It is also purifying like Ida Nadi, but cleansing like fire. It is activated by the breath in the right nostril where it stimulates the left side of the brain. Bhedana pranayama is used to activate this nadi and is recommended for physical activities, debates and, indeed, duels.

The remaining of the 14 principal nadis are Gandhari, Hastajihva, Yashasvini, Pusha, Alambusha, Kuhu, Shankini, Sarasvati, Payasvini, Varuni, Vishvodara.

The Kuhu Nadi for example causes ejaculation together with the Chitrini Nadi. The mastering of this nadi is the main objective of the Vajrauli exercise, allowing the male aspirant to raise the seminal fluid from the second chakra to the Soma Chakra within the Sahasrara Chakra, along with the vaginal fluid from his female counterpart. It is this practice which is often known as Tantric Sex, which created a lot of attraction to Tantra in the West.

Chhath Puja

Etymology

The word chhath denotes the number 6 in Hindi and the festival is celebrated on the sixth day of the Hindu lunar month of Kartik.

The word Chhath is also a compound of two words: "Chah" meaning "six stages", and "Hath" refers to the science of Hath Yog (austerity). The word Chhath refers to the process of consciously obtaining the solar energy through six stages involving the methods of Hath Yog. "Hath" here refers to the austerities such as fasting and standing in water.


History

It is believed that the ritual of Chhath puja may even predate the ancient Vedas texts, as the Rigveda contains hymns worshiping the Sun god and describes similar rituals. The rituals also find reference in the Sanskrit epic poem Mahābhārata in which Draupadi is depicted as observing similar rites.

In the poem, Draupadi and the Pandavas, rulers of Hastinapur (modern Delhi), performed the Chhath ritual on the advice of noble sage Dhaumya. Through her worship of the Sun God, Draupadi was not only able to solve her immediate problems, but also helped the Pandavas later regain their lost kingdom.

It is also believed that Chhath was started by Karna, the son of Surya Putra Karna who ruled over the Anga Desh (present day Bhagalpur district of Bihar) during the Mahabharat Age. He was a great warrior and fought against the Pandavas in the Kurukshetra War.

Its yogic/scientific history dates back to the Vedic times. The rishis of yore used this method to remain without any external intake of food as they were able to obtain energy directly from the sun's rays. This was done through the Chhath method.

Rituals and traditions

Chhath is a ritual bathing festival that follows a period of abstinence and ritual segregation of the worshiper from the main household for four days. During this period, the worshiper observes ritual purity, and sleeps on the floor on a single blanket.

This is the only holy festival which has no involvement of any pandit (priest). The devotees offer their prayers to the setting sun and then the rising sun in celebrating its glory as the cycle of birth starts with death. It is seen as the most glorious form of Sun worship.

Bihar has a number of Sun temples, flanked by a surajkund or sacred pool of the Sun, forming a popular venue for the celebration of this festival.

The main worshipers, called Parvaitin (from Sanskrit parv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival. The parvaitin pray for the well-being of their family, for prosperity and for offspring. Once a family starts performing Chhatt Puja, it is their duty to perform it every year and to pass it on to the following generations. The festival is skipped only if there happens to be a death in the family that year.

The prasad offerings include sweets and fruit offered in small bamboo winnows. The food is strictly vegetarian and it is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.

Four days Of Chhath Puja

* Day 1:

Nahakha (literally, bathe and eat):
On the first day of Chhath Puja, the devotees take a dip, preferably in the holy river Ganges, and carry home the holy water of the river Ganges to prepare the offerings. The house and surroundings are scrupulously cleaned. The parvaitin allows themselves only one meal on this day.

* Day 2: Kharna (the day before Chhath):

On Panchami, the day before Chhath, the parvaitins observe a fast for the whole day, which ends in the evening a little after sunset. Just after the worship of earth, the offerings of Rasiao-kheer (rice delicacy), puris (deep-fried puffs of wheat flour) and bananas, are distributed among family and friends. From this day onwards, for the next 36 hours, the parvaitin goes on a fast without water.

* Day 3: Chhath Sanjhiya Arghya (evening offerings):

The day is spent preparing the prasad (offerings) at home. On the eve of this day, the entire household accompanies the parvaitins to a riverbank, pond or a common large water body to make the offerings (Aragh) to the setting sun. It is during this phase of Chhath Puja that the devotees offer prayers to the setting sun.

The occasion is almost a carnival. Besides the parvaitin, there are friends and family, and numerous participants and onlookers, all willing to help and receive the blessings of the worshipper. Ritual rendition of regional folk songs, carried on through oral transmission from mothers and mothers-in-law to daughters and daughters-in-law, are sung on this occasion.

The folk songs sung on the evening of Chhath reflect the culture, social structure, mythology and history of Bihar and Uttar Pradesh. The three main linguistic regions of Bihar (the Maithili, the Magadhi, and the Bhojpuri), and all the various dialects associated with these, have different folk songs; but have an underlying unity in their dedicated to Chhath. The minor nuances of the Chhath rituals, such as in the Kharna ritual, vary from region to region and across families, but still there is a fundamental similarity.

Kosi: On the night of day three, a colorful event of Kosi is held. Here, lighted earthen lamps are kept under a canopy of five sugarcane sticks. The five sticks signify the human body made of Panchatattva (the five great elements - earth, water, fire, air and ether). This is a symbolic ritual in Chhath Puja, performed especially in those families where marriage or childbirth has taken place recently. The lighted lamps signify the solar energy sustaining the human being. People perform this ritual at home, during late evening on day three after making the offering to the setting sun. After that, it is done at the banks of the river on day four before making the offerings to the rising sun.

* Day 4: Parna (the day after Chhath)

Bihaniya Aragh (next morning offerings): On the final day of Chhath Puja, the devotees, along with family and friends, go to the riverbank before sunrise, in order to make the offerings (Aragh) to the rising sun. The festival ends with the breaking of the fast by the parvaitin and friends visiting the houses of the devotees to receive the prashad. Witnessing Chhath being celebrated at the crack of the dawn on a river bank is a beautiful, elating spiritual experience connecting the modern Indian to his ancient cultural roots.

Deepawali : the festival of light

Deepawali starts with Dhanteras.

Dhanteras

The festival of Dhanteras acts as the harbinger heralding the approaching festival of Deepawali. On the day of Dhanteras people clean their houses and in the evening, after lighting lamps, conduct invocation prayers for invoking Goddess Lakshmi (goddess of wealth).

The scriptures mention the divinity called Dhanvantary emerging from the churning of the ocean with a container (kalash) filled with Amrit (drink that confers immortality). Hence the tradition of praying to Lord Yama (god of death) on this day to win his favours (for long life).

It is also believed that the main divinity of Ayur-Vignan (knowledge of life) called Dhnvantary first manifested on this day. Hence the importance attached to this day for the healing profession practising the disciplines of Vaidhya (practitioners of Ayur-Veda). All over India, the Vaidhyas organise joyful celebrations of the annual Dhanvantary festival.

Narak Chaturdashi

Narak Chaturdashi is also known as the small Deepawali. Lord Krishna, who is the bestower of beauty and good looks, is worshiped on this day. Lord Krishna killed the demon Narkasur on this day. It is believed that the observance of vrata (fasting etc) on this day paves the way to heaven.

It is customary to get up early in the morning, massage the body with a mixture of oil, flour and haldi (tumeric) before the daily bath. In the evening, tarpan (act of satisfying by offering oblations of water) is offered to Yamaraj (god of death).

Deepawali (The festival of lights)

Throughout the world all Hindus celebrate Deepawali with great pomp and enthusiasm. This is the great festival honouring Mother Lakshmi (goddess of wealth).

The historic origins of some of the various Hindu festivals revolve around their special significance for each of the four castes. Sravan is primarily a festive month for the Brahmins (priests). Dassera (Vijay Dashmi) is a festival primarily for the Kshatriyas (warriors). Holi is a festival primarily for the Sudras and Deepawali is a festival primarily for the Vaisyas.

These distinctions are not rigid and generally all Hindus participate and celebrate all these festivals.

Swami Dikshananda Saraswati writes

Om asato ma sadgamaya,
Tamaso ma jyotir gamaya,
Mrityor ma amritam gamaya.

Lead us from falsehood to truth; from Darkness to light; from Death to immortality and from Lethargy to Activity.

The essential principle of Vedic culture is eternal, universal and is applicable to the past, present and the future. The alternate for the Vedic culture is Human culture or Universal culture. Where the aspects of human personality are fourfold: there are four goals of life (dharma, artha, kama & moksha); four Yogas (karma yoga, bhakti yoga, raja-yoga and gnana yoga); four Vedas (Rig Veda, Sam Veda, Yajur Veda & Atharva Veda); four ashramas (Brahmacharyashrama, Grahasthashrama, Vanprasthashrama & Sanyasashrama; four Varnas (Brahman, Kshatriya, Vaisya & Sudra); four yugas (Krata yuga, Treta yuga, Dwapar yuga and Kali yuga).

There are also four universally observed parvas (festivals) namely Shravani Upakarma, Vijaydashami, Deepawali and Holi. Parva means a link that joins two things. It is that link on which the skeleton stands. The joints of a man’s skeleton are, therefore, called parvas. It is with the help of these that an individual can stand, can sit, can bend and can lunge. Without these joints man would be stiff and not be able to make any movements. Likewise is the state of nations and societies, the framework of which is based on parvas (festivals). Without these parvas society would have collapsed a long time ago.

These four festivals commence with Upakarma (Raksha-bandhan) and end with Holi. The four festivals are associated with four different goddesses. Raksha-bandhan is associated with Goddess Saraswati (the goddess of education); Vijaydashami with Shakti (goddess of power); Holi with Prasannata (goddess of joy) and Deepawali is associated with Lakshmi (goddess of wealth).

Raksha-bandhan or Shravani is directed at spiritual education, Vijaydashami at military education, Deepawali at economic education and Holi at cultural education of the masses. As long as humanity is not moved with inner satisfaction and joy so long there would exist defects in the imparting of spiritual, economic and cultural education.

According to Vedic culture the message of Asato ma sad gamaya (lead us from falsehood to Truth) through the parva of Shravani; of Mrityorma amritam gamaya (from death to immortality) through the parva of Vijaydashami; of Tamaso ma jyotir gamaya (from darkness to light) through the parva of Deepawali; and of Alasyatma shrama gamaya (from lethargy to activity) through the parva of Holi, is conveyed to the masses.

The message of Deepawali

According to the Vedic culture, the message of Tamaso ma jyotir gamaya (from darkness unto light) is given through the festival of Deepawali to all peoples of the world. During the night of Deepawali the myriads of little clay lamps (dias) seem to silently send forth Deepawali messages: Come let us remove darkness from the face of the earth. This is not the work to be done by one dia or by one individual. It requires collective effort. In the diffusion of light the question of high and low is forgotten. This is the lesson taught by both small and big dias.

The second message of the burning dias is to destroy the difference between rich and poor- the destruction of discrimination based on poverty and wealth. The burning dia, whether in a palatial bungalow or in a grass hut, is a symbol of this unity. The wall of separation based on economic status cannot prevent the penetration and spread of the light of the dia.

The third message of the burning diias of Deepawali is to kindle the extinguished lights of our neighbours. Let us find out what is needed- whether there is a shortage of wick or oil- and just by a little help the neighbour’s lamps can be lit. One dia can light several others. A little charity can bring joy to countless others.

The row of lamps teach yet another lesson and that is of unity as exemplified in Satyam, Shivam Sundaram- Truth, Joy and Beauty.

The lights of Deepavali are displayed at the entrance doors, by the walls of houses, in the streets and lanes. This means that the inner spiritual light of the individual must be reflected outside. Passersby may thereby be prevented from stumbling on their way to reach their destination.

The lights of the dias on earth beckon the lights in the firmaments to descend upon earth and establish the heavenly kingdom of God for the welfare of the human race.

Feeding empty stomachs, lighting blown-out dias and providing cheer and joy amongst the downtrodden is to enter the true spirit of Deepavali. This is the true prayer to Lakshmi Devi.

Pandurang Shastry Athavle writes

Deepavali is a festival of lights celebrated with fanfare to fill the hearts with joy. Traditionally, the week of the deepavali celebrations coincides with other religious days. It commences with:

1.Dhanteras, 2.Kali Chaudas, 3.Deepavali, 4.Navu-Varsha (new year), 5.Bhai-beej.

The significance of all these five religious days, in short, is as follows:

DHAN TERAS

DHAN TERAS- This is a day on which Lakshmi-poojan (worship of the goddess of wealth) is performed. Sages gave to wealth the status of a holy mother. Wealth is popularly regarded as fickle. A person may well be wealthy today and could be dispossesed tomorrow. However, Lakshmi, the goddess of wealth is not fickle. The fickleness lies in the human mind. The mental attitude of a wealthy person undergoes tremendous change. Wealth gives a feeling of power. When used properly, it can benefit humanity. If misused, it could become a means of exploitation and a cause of misery. If one regards wealth only as a means of personal enjoyment, human morality will deteriorate due to unbridled indulgence.

Rishis teach us to regard wealth as a pious gift from God and as such must be utilised with the utmost respect and discrimination.

The Rishis have further elaborated wealth into four categories:

1. A-LAKSHMI = misused wealth. 2.VITTA-LAKSHMI = selfishly used wealth. 3.LAKSHMI =charitably used wealth. 4.MAHA-LAKSHMI = wealth used for God`s work.

KALI CHAUDAS

KALI CHAUDAS. This day is allotted to the worship of MAHA-kALI or SHAKTI. Shakti is categorised as:

A-SHAKTI = power misused for persecution. 2.SHAKTI = power used for selfish purpose. 3.KALI = power used for protection. 4.MAHA-KALI =power used for God`s work.

2.Kali chaudas is also referred to as Narak-Chaturdashi.

There is legend about a king of Prag-Jyotishpur, named Narkasur. A powerful king who misused power to harass his subjects. Sri Krishna destroyed this devilish and oppressive king on this day. Unjustly imprisoned people celebrated their freedom with friends and family. The citizens celebrated deliverance from Narkasur`s reign by lighting lamps.

NAVU VARSH (Vikram New Year)

This being the first day of a new calendar year (Vikram New Year). On this day new-year resolutions are made. Traditionally, people greet friends and relatives either personally or at the temples where a havan is ceremoniously performed. In these modern times, greetings and well-wishing about health, prosperity and happiness, are exchanged by e-mails, telephonically and by means of attractive and colourful Diwali-cards.

BHAI- BEEJ

BHAI BEEJ is a day on which all married sisters will invite their brothers for meals. The sisters will wish their brothers longevity, health, prosperity and happiness, thereby also renewing their affection.

Thus Deepavali must be understood in its wider context. The festival of lights does not simply mean lighting lamps. Hearts must be enlightened with goodwill for peaceful co-existence with fellow human beings and the rest of creation. Enlightenment (light of knowledge) leads to the dispelling of spiritual ignorance

Swami Shivananda of the Divine Life Society, Rishikesh, wrote:

The illuminations and fireworks, joy and festivities, are to signify the victory of divine forces over those of wickedness. On Deepavali day, triumphant Sri Ram returned to Ayodhya after defeating Ravana, the demon of Lanka. On Deepavali day, we celebrate the marriage of Goddess Lakshmi with Lord Vishnu.

On this day also Lord Krishna killed the demon Narkasur.

On Deepavali day, everyone forgets and forgives the wrongs done by others. There is an air of freedom, festivity and friendliness everywhere. This festival brings about unity. It instills charity in the hearts of the people.

In a happy mood of great rejoicing, village folks move about freely, mixing with one another, all enmity being forgotten. They embrace one another with love. Deepavali is a great unifying force. The holy vibrations produced by the greetings of love fill the atmosphere, and are powerful enough to bring about a change of heart in every man and woman in the world.

On Deepavali day, merchants open their new account books and pray for success and prosperity during the coming year. The homes are cleaned and decorated by day and illuminated at night. During Deepavali festival is celebrated the Govardhan Puja signifying the Govardhan episode in Sri Krishn`s life, and also anna koot (heap of grains and foods) conveying affluence and prosperity; and feeding the poor on a large scale.

Deepavali--- The festival of lights The light reflected in the individual mind is the soul. The light reflected in the cosmic mind is the universal spirit. The microcosm and the macrocosm. Beyond both the individual and the cosmic is the one light of infinite spirit beyond name and form. The infinite consciousness is beyond all form and beyond all personality. This is the ultimate Reality.

For the ultimate Reality of infinite inner Consciousness, the
best symbol is light. The light of lights, the self-luminous inner light of the self is ever shining steadily in the chamber of your heart. Sit still, close the eyes, withdraw the senses. Fix the mind on this Supreme light and enjoy the real Deepavali, by attaining inner illumination. Wake up from the slumber of ignorance through meditation and self inquiry. Realise the constant and eternal light of the soul.

"The self is self luminous being pure Consciousness. The cognition of all objects arises from the light of pure Consciousness." -Brhadaranyaka Upanishad

May we attain perfect inner illumination. May the Supreme light of lights enlighten our understanding. May we attain the inexhaustible spiritual wealth of the eternal, all pervading Self. May we all prosper gloriously on the material as well as on the spiritual planes.

Prana Pratishtha (Consecration)

The Agamas prescribe certain objects of worship symbolising in form the Deities or representing their dwelling places, as perceived by their seers. These are of three kinds:

1. Image, murti, which represents the Deity
in human form with limbs and the like.

2. Emblems which stand for particular Deities.
e.g., Saligram stone for Vishnu, Linga for Siva.

3. Diagrams - geometrical figures consisting of lines and curves, circles and squares and triangles all of which are symbolic, called Yantras or Mandalas. The Yantra literally means an instrument, the means by which worship is done. It is looked upon as the body of the Mantra which itself is ensouled by the Devata. The Yantra is drawn or engraved on metal or stone or on any surface. Mandala is a figure drawn on a surface and may represent any Devata whereas the Yantra stands for a particular Devata alone.

These are the figures, pratima, symbols or representations of the Divinity which the worshipper places before him or her as pratik (symbol), for adoration and worship.

Prana-pratishtha(consecration)

The image or the diagram does not by itself become a fit object of worship. It remains but a material form until it is infused with a life principle. The worshipper contemplates in his or her inner being the form of the Deity as induced by the physical form before him or her, dwells upon it with an intense concentration and devotion; a spiritual force is generated as a result, and transmits this power, released in the consciousness of the person, to the object which then becomes alive with the spiritual energism. This is called the Prana-pratishtha, installation of life force.

To such a living form of a Deity is the worship offered, in which not only the mind and heart but the whole body of the worshipper participates. Traditionally this worship has sixteen stages:-

1. Asana (seating of the image

2. Svaagat (welcome of the Deity)

3. Paadya - water to cleanse the feet

4. Arghya -offerings

5. Aachman - water for sipping and cleaning the lips

6. Aachman offered again

7. Madhuparka - honey, ghee, milk and curds

8. Snaan - water to bathe the Deity

9. Vastra - garments

10. Aabharana ( ornaments)

11. Gandha - sandal paste or perfume

12. Pushpa - flowers

13. Dhupa - incense

14. Dipa - light

15. Naivedya - food for consecration

16. Vandana - prayerful homage

Pitra Paksha Mahadaan : Donations

Donation of following 10 articles during ‘Pitra Paksha’ comes under ‘Mahadaan’. Ancestors get pleased if these articles are offered and donated by the person doing Shradhakarma.

1. Donate cow (Gow Daan) - The first and foremost article among the ten ‘Mahadaan’ in Pitra Paksha is Cow.

2. Donate Land (Bhumi Daan)- If ‘Shradhkarta’ can afford to donate land then he should donate a small piece of land to a needy poor person. If it is not possible then he should take a small lump of clay, keep it in a thali. Take Sanklap and donate it to a Brahmin along with ‘Dakshina’.

3. Donate Seasame (Til Daan)- Black Seasame seeds are considered auspicious for donation in Pitra paksha.

4. Donate Gold (Swarn Daan)- If one can not afford gold for donation, then Dakshina should be donated to a Brahmin.

5. Donate Ghee (Ghrit Daan)- Ghee made of Cow milk should be donated in a vessel.

6. Donate Clothes (Vastra Daan)- Two main clothes and two under clothes which are not torn and used one, better if the clothes are new should be donated to a Brahmin.

7. Donate Cereals (Dhaany Daan)- Wheat, Rice and other cereals should be donated after taking a Sanklap.

8. Donate Jaggery (Gud Daan)- Donation of jaggery in Pitrapaksha is also auspicious.

9. Donate Silver (Rajat Daan)- Ancestors bless their successors if they donate Silver in Pitra Paksha.

10. Donate Salt( Lavan) - Ancestors get satisfied if salt is donated in Pitrapaksha.

After offering food and donation to Brahmin, recite this mantra and pray to Lord Vishnu three times for the completion of ‘Shradhakarma’.

What happens after death?

Human body is made up of five Koshas – 1. Annamaya Kosha (body), 2. Pranmaya kosha (heart), 3. Manonaya Kosha (Mind) 4. Vigyanman Kosha (wisdom and knowledge),5. Anandmaya Kosha (blessings). These five koshas are intertwined into one another so as to help us transcend the cycle of life and death and attain liberation or merging with the Supreme.

After death, 4 koshas remain in this world. Other koshas keep moving and their movement is called Bhootgati. These Koshas leave the body one by one. In the end, when human body is burnt, soul departs from human body and all the koshas enter in Pretyoni. Manomaya kosha is very important in this yoni. So, it is human body which ends at the time of death and the soul which resides in the body, bears pleasure and pains because of desires in this yoni. When these desires end then this kosha is also liberated. All other three Koshas attain Devgati. Now, Anandnaya kosha remains alone and this gati is called Ishtgati. It denotes both manifestation and completion of the physical universe in total. In Ishgati, the being does not feel pleasure or pain and reaches Surya lok. From Surya lok it comes back to earth by the rays of the sun and enters the womb. In the tenth month it takes birth as human body in this world. Those who are liberated after death, their fire koshas are also liberated and they do not suffer in any one of these Gatis.

This is the natural cycle, which indicates that a being mainly faces two types of Gatis after death. One is Liberation and second is being trapped in a continuous cycle of life and death. In the first case, a being is liberated from all pains and desires. In the second case, being has to go or bear four Doshas and Yonis. Bhoot Yoni dies after the body is burnt, that is why a dying person hardly stays in that Yoni. At this time, there is no reason to perform any Shradhkarma or yagya. Of course, pind daan can be done. The duration of staying in Pretyoni depends upon the lust and desires of the dying person. The more it is involved in lust, the more it has to stay in Pretyoni and suffer. One cannot perform any Karma or religious work; neither can it experience physical pain or happiness because of its karma.

Happiness and sadness both are state of mind. Both virtuous and vicious get liberation from their subtle body after bearing the fruits of their karmas (good or bad) and when their desires are gratified. It is evident that by performing Shradhkarma in Shradhpaksha for the peace of ancestor’s souls in this birth, deceased ancestors get liberation from their bad deeds or sins. That is the reason, those who are physically present in this world, perform shradkarma for their dead ancestors during Pitra Paksha (fortnight of the ancestors is a period of 16 lunar days when Hindus pay homage to their ancestors especially through food offerings).

Some Pandits believe that Shradhkarma should be performed only in the honour of deceased ancestors, who are now residents of Pitralok (abode of ancestors) because when invocation is performed, these ancestors come and take whatever is offered to them. But if we think theoretically, we find that the ancestors who are unsatisfied souls who could not gratify their desires in their lifetime need respect and help from their successors to liberate them from the pain, as they are incapable to free themselves from the pains due to their non-existence in the world. Ancient literatures have described the instances of the appearances of the dead souls from Pitraloka during the time when Shradhkarma was performed. Some scriptures have described only the instances of some great men, accepting the homage performed by their successors. But these scriptures do not have references of receiving homage by ordinary souls. In fact, our ancestors have not been benefitted much by Shradhkarma, the way their successors or children are benefitted, because it is a ritual to repay debt to our deceased ancestors by gratifying their spirits and it is their religious responsibility also in order to make free their ancestors from their sins. That is the reason; Shradhakarma should be done with full devotion and in accordance with the principles described in Shastras.

Funeral rites and Shraddha must be distinguished from each other. Funeral rites (antyeshthi) are amangal (inauspicious) while Shraddha are mangal (auspicious).

To understand this it should be borne in mind that when a person dies, his or her gross body (sthula sharira) is burnt. This being in fact the ‘Antya ishthi’ (antyeshthi) the last sacrifice offered in fire, but the soul cannot quit the gross body without a vehicle of some kind. This vehicle is the Linga-sharira or subtle body, sometimes described as angushtha-matra (of the size of a thumb), invested in which the deceased person remains hovering near the burning ground or crematorium.

He or she is then in the condition of a simple individual soul invested with a subtle body, and is called a PRETA, i.e. a departed spirit or ghost. Thus an embodied soul (jiva) who has departed from the physical body at death is called a Preta. He or she has no real body capable of enjoying or suffering anything, and is consequently in a restless, uncomfortable plight.

Moreover, while in this condition he or she is held to be an impure being, and all the relations who participate in his or her funeral rites are held to be impure until the first Shraddha is performed. Furthermore, if a person dies away from kindred (relations), who alone can perform the funeral ceremonies, and who are perhaps unaware of his or her death, and unable therefore to perform them, he or she becomes a ‘pishach’, a foul wandering ghost, disposed to take revenge for its misery upon all living creatures by a variety of malignant acts.

The object then, of the antyeshthi or funeral rites, which are carried out for twelve days after death, is not only to soothe or give shanti (peace) by libations of consecrated water to the troubled spirit, but to furnish the preta with an intermediate body, between the ‘linga’ or subtle and the ‘sthula’ or gross body- with a body, that is to say, which is capable of enjoying or suffering, and which is composed of gross particles, though not of the same kind as the earthly gross body. In this manner only can the preta obtain gati or progress onwards.

A brief account of Shraddha and tarpan

On the first day after death a pinda or round ball (made from rice flour and milk) is offered with libations of water etc. on which the preta is supposed to feed, and which endows it with the basis of the requisite body. Next day another pinda is offered with water etc. which gives it perhaps, limbs such as arms and legs. Then it receives hands, feet etc. This goes on for twelve days and the offering of the pinda on the twelfth day gives the head. No sooner the preta obtains a complete body then it becomes a PITRI, when instead of being regarded as impure, it is held to be a deva or deity, and practically worshipped as such in the Shraddha ceremonies, the first of which takes place on the twelfth day after death.

Shraddha is the name of the ceremonies performed by relatives to help the departed soul. The ceremony of Shraddha performed to help the soul at this stage is called PRETA_KRIYA. Hence a Shraddha is not a funeral ceremony but a Pitri-Yajna or worship of departed ancestors, which worship, however, is something different from a puja (ceremonial worship) to a god. It is performed by making offerings of round balls of rice, flour etc. with accompaniments of sacred grass (kusha grass), flowers, and sprinkling of water, and with repetitions of mantras and texts from the SamVeda, the whole ceremonial being conducted, not in a temple, but at any sacred spot such as the margin of a river.

It takes many months for the departed soul to reach the abode of the Pitris or the souls of the ancestors. The word Pitris primarily means the immediate ancestors. Viz. Father, mother etc. This abode of the Pitris is known as Pitri-loka.

Shraddha proper is performed for three generations of Pitris (the father, the grand-father and the great grand-father), or to all Pitris. Three cakes are offered to the father, grand-father and great grand-father. Gifts to deserving Brahmins (priests) for the benefit of the Pitris, in the proper time and place and with faith, are known as Shraddha. Shraddha gives satisfaction to the Pitris. Performance of Shraddha and Tarpan (libations of water) relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka. By the offering of the Shraddha, the son helps his father to dwell in joy with the Pitris. The rites that the son should perform for his father are known as Sapindi karana.

Shraddha must be performed with faith, devotion and reverence. The son who does not perform Shraddha and Tarpan is an ungrateful son. The sacred scriptures declare: "He who does not perform Shraddha will lead a miserable life and suffer from poverty". The ceremonies performed during Pitr-Paksha have very special effects. According to a legend, the offerings of libations of water-tarpan, arghya etc. to the departed reach the Pitris immediately, due to a boon from Lord Yama (the God of death).

The Bhagavad Gita, which forms a vital and philosophically important part of the great epic Mahabharata, states that on the eve of death the individual soul contracts all its energies and centers these into the subtle body. Our ordinary sight is incapable of perceiving it. How the individual soul inhering in the linga-sharira enjoys the consequences of its needs from one birth to another can only be perceived by the Yogis with their extraordinary cognitive insight.

Sraddha and Tarpan

Sraddha is the name of the ceremonies performed by relatives to help the Jiva (individual soul) who has cast off his physical body in death. A Jiva who has cast off his physical sheath is called a Preta. The part of the Sraddha performed to help him at this stage is called the Preta Kriya.

Gifts to deserving Brahmanas for the benefit of the Pitris, in the proper time and place and with faith, are known as Sraddha. Sraddha gives satisfaction to the Pitris. By the offering of the sixteen Sraddhas, the son helps his father to dwell in joy with the Pitris. The son should perform the Sapindikarana rites for his father. Performance of Sraddha and Tarpan relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka.

Those who go to hell are extremely oppressed by hunger and thirst. Performance of Sraddha and offerings of rice and oblations to them, relieve their sufferings. Hence, performance of Sraddha is indispensable.Those who dwell in heaven also get satisfaction, strength and nourishment.

Performance of Sraddha in honour of the manes or forefathers is indispensable. Sraddha must be performed with faith, devotion and reverence. The son who does not perform Sraddha and Tarpan is an ungrateful son. He goes to hell. The sacred scriptures declare: "He who does not perform Sraddha takes his next birth in the lowest caste. He leads a miserable life and suffers from poverty.

The two classes of Pitris

Immediately after death, the Jiva obtains the Ativahika body which is made up of fire, air and space. Later on, it may have a Yatana Deha for suffering the tortures of hell if it had done great sins on the earth-plane, or a celestial body for enjoying the pleasures of heaven if it had virtuous actions while living in the world. In the Yatana Deha the air-element preponderates: while in the celestial body, the element of fire is dominant. It takes one year for the Jiva to reach the Pitri Loka.

There are two classes of Pitris, viz., the Celestial Pitris who are the lords of the Pitri Loka, and the Human Pitris who go there after death. Brahma is the paternal grandfather of all. Kasyapa and the other Prajapatis are also Pitris, as they are the original progenitors. Pitri Loka or the Abode of the Pitris is also called by the name Bhuvar Loka.

The word Pitris primarily means the immediate ancestors, viz., father, mother, etc. Sraddha proper is performed for three generations of Pitris, or to all Pitris. Three cakes are offered to the father, the grandfather and the great grandfather. Two Brahmins are fed first. Seven generations can mutually influence one another by the giving and receiving of food.

Pitri-paksha and the
Mahalaya Amavasya

The dark fortnight of the month of Asvayuja is known as the Pitripaksha or the fortnight of the month specially sanctified for offering oblations to the departed ancestors. And the last day, the day of the new moon, is considered as the most important day in the year for performing obsequies and like rites.

Now, ordinarily, the orthodox Hindus offer oblation of water-Tarpan-Arghya- to the departed every new-moon day. The prescribed rites are also performed every year on the anniversary of the day of death.This is the Sraddha ceremony. What then, is the special import of these observances particularly during the Asvayuja Krishna Paksha? The reason is that such ceremonies done during this fortnight have a very special effect. The offerings reach the Pitris immediately and directly, due to a boon from Lord Yama.

Due to the grace of Lord Yama, it came to be so ordained that such rites done at this particular period acquired the following unique merits. Offerings made at this time reached all departed souls, whether they were kins directly in the line of the offerer or not. Even those who died without progeny received these oblations given on this Pitri-paksha Amavasya day. All those who had failed to do deeds of charity and Anna-Dana (gift of food) and were thus denied these comforts in the Pitri Loka, benefited by these ceremonies.

Those deceased whose date of death is not known and whose annual Sraddha cannot be done, they also get these oblations of Pitri Paksha. Souls whose life was cut off by violent accidental or unnatural death and to whom, therefore, offerings cannot reach in the ordinary course, to them, too, the Ptripaksha offerings reach directly. All these the boon of Lord Yama made possible from the time the great Karna performed the Asvayuja-Paksha rites.

The Hindus now observe this Paksha with great faith, with strict regulation, taking bath thrice, with partial fasting, etc. On the new-moon day, Sarvapitri (all ancestors)Amavasya, the full rites are done and plenty of charity given.

Propitiation of Departed Spirits

The day of Mahalaya Amavasya is the day of great significance and importance to all Hindus. It is the annual festival for propitiating the spirits of our ancestors, with devout prayers for peace. The Hindu Itihasas (histories) say, that on the Mahalaya Amavasya, there is a conjunction of the sun and the moon and that the sun enters the sign Virgo (Kanya). On this day, the departed manes, i.e., our ancestors, leave their abode in the world of Yama and come down to the world of mortals and occupy the houses of their descendants.

The fortnight preceding the new moon is specially consecrated for the propitiation of such departed spirits. The ceremonies performed in honour of the manes or ancestors during each day of this fortnight are considered to be equal to those performed at Gaya. The principle in all such rites is the worship of the departed souls and the satisfaction of their wishes so that they might be in peace during the rest of the year.
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Mahalaya Amavasya

The dark fortnight of Aswayuja (September-October) is known as the Mahalaya Paksha or the fortnight specially sacred for offering oblations to the departed ancestors. The last day of this period, the new moon day, is considered as the most important day in the year for performing obsequies and rites.

The renowned hero of the Mahabharata, Karna, when he left the mortal coil, ascended to the higher worlds and the great charity he had done here was returned to him hundredfold. But, it was all gold and silver; there was no food, as he had not done any food-charity! He prayed to the god of death. So, he was sent back to earth for fourteen days, to make up for this deficiency.

For fourteen days, he fed Brahmins and the poor, and offered oblations of water. On his return to the higher regions, he had food in plenty. It is these fourteen days that are commemorated in the Mahalaya Paksha. Due to the grace of the god of death, it has been ordained that offerings made during this period benefit all the departed souls, whether they are connected to you or not.

Charity in the form of food is important during this observance. Life depends upon food. You cannot preach religion to empty stomachs. This human body is the most important vehicle for realising God. How precious must food be which keeps the body fit for Yoga! The gift of food is the greatest gift. Therefore, give food in plenty, not only during the Mahalaya fortnight but all through the year.

Om Tat Sat Brahmaparnamastu