1.0 OVERVIEW
10.0 TYPES OF SHRADDH
1.0 OVERVIEW
There is an extremely fragrant flower in the Hindu Culture-the sentiment of gratitude. The fragrance of this flower (this sentiment of gratitude) clearly wafts from a child towards his living parents. The man from the Hindu culture sure enough serves his living parents, but even after they pass away he wishes them well and endeavors to complete any unaccomplished noble task of theirs. The Shraddh rite is precisely based on this sentiment. In concordance to the kind of Karma viz. elevated, median or base, an embodied soul earns a place in the empyreal or the infernal regions. Consequent to exhausting his merits/sins, he returns to earthly plane of existence. Through the astral path of forefathers (Pitruyaan marg) one transmigrates to the empyreal region. Through the astral path of Gods (Devyaan marg) one transcends the transmigratory cycle of birth and death.
The embodied soul traveling by the astral path of forefathers (Pitruyaan marg)reaches to the Chandralok via Pitrulok. In Chandralok the embodied soul subsist on ambrosial food. This ambrosial food keeps diminishing with the waning phase of the moon. Hence, during the dark fortnight of a lunar month, a person is required to reach food to his departed forefathers- thus the convention of Shraddh and Pinddaan. It is declared in the scriptures that one should definitely offer oblations to the forefathers on the no moon day. The modernists and advocates of atheism could as well demur, ‘How can the oblation made on the human plane reach to the forefathers on the astral plane?’
In India we receive foreign currency remittance converted into ‘Rupee’, in USA it is converted into ‘dollar’, in UK it is converted into ‘Pound-Sterling’, in Japan it is converted into ‘Yen’, and in Dubai it is converted into ‘Dirham’. If the Lilliputian human run government can change money in this manner, then what wonder that the Omnipotent government of the Almighty can convert your oblations to the forefathers into a form suitable for their consumption?
Let us suppose that your forefathers are not in Pitrulok, but exist in a human form. If you perform a Shraddh then through the potency of Shraddh they will realize one or more benefit, wherever they are.
It is self evident that television and telephone has network coverage of thousands of kilometers. In comparison to these gadgets the effect of mantra is all the more efficacious and pervasive.
The inhabitants of Devlok and Pitrulok have a lifespan which exceeds the human life span by thousands of years. For this reason one must nurture faith in Pitrus and Pitrulok, take advantage of their existence and perform Shraddh.
Lord Rama too used to perform Shraddh. Paithan witnessed the emergence of a Self-realized Saint by the name of Shri Eknathji Maharaj. The vituperative Brahmins of Paithan ex-communicated Eknathji and boycotted the Shraddh feast organized by him.
The accomplished yogic master Eknathji beckoned his forefathers and those of the Brahmins from the Pitrulok and fed them. Beholding this sight, the Brahmins ofPaithan were dumbfounded. They sought condonation for their wrong-doing.
Shraddh Paksh is the period of faithfully remembering the ones who have nurtured, fostered and reared us; faithfully recalling the ones who have inculcated into us the traits of devotion, knowledge and righteousness. It is the period of pleasing such ones through oblations. The Shraddh rites performed in the dark fortnight of Ashvin is deemed to be synonymous to the Shraddh rites performed in Gaya. The doctrine of venerating the departed souls and gratifying them is enshrined in these rites. Each person carries on his head the debt of Gods (Devruhn), the debt of forefathers (Pitruruhn) and the debt of Rishis (Rishiruhn). ThroughShraddh ceremony one is freed from the debt of the forefathers (Pitruruhn). By offering oblations during the Yagya rites, one is freed from the debt of Gods (Devruhn). By putting into practice the maxims, the precepts and the ideals of Rishi- munis in our lives, by disseminating their message, by reverentially following their precepts and making them our goal one is freed from the debt of Rishis (Rishiruhn).
It is said in the Puranas that on the new moon day (Pitramoksha amavas) in the dark fortnight of Ashvin there is union of the Sun and the Moon. The Sun enters the zodiac sign of Virgo. On this day our forefathers leave their abode in Yamlok, and reside in a subtle form in the dwellings of their descendants inMrityulok. Hence, by performing various Shraddh ceremonies on the aforementioned day the Pitrus are gratified.
I’ve come across a narrative: In the battle of Mahabharat, the trustworthy friend of Duryodhana – Karana left his mortal body and attained to heavens. In the heavens, he attained a place reserved for the valiant. He was known for his philanthropy in the mrityulok. His merits had multiplied manifold and his charity was rewarded in the form of heap of gold and silver in the heavens.
Karna had made bestowals of wealth but he hadn’t donated food. Hence, he received a lot of riches in the heavens but was not given edible things to slake his hunger and thirst. Karna entreated with Lord Yamraj, and Yamraj granted him a 15 days interlude for an earthly voyage. At the outset, on returning to earth he donated a gargantuan quantity of food. He had earlier disregarded donating food. To make good this lapse he gratifyingly served the Saints, the Brahmins, and the destitute with food-water for 15 days; and for good measure he even performed the Shraddh rites. This was the dark fortnight of Ashwin month. When he returned back to the heavens he was respectfully provided with all the food provisions.
Dharmraj Yam granted him a boon, “The oblations made to the departed souls, during this period, would certainly reach them wherever they are.” There are some who pass away without leaving behind them any offspring to perform Shraddh. If, during this period, one makes an offering for such childless departed souls than this offering likewise gets delivered. There are some whose date of death is obscure. An offering made for such departed souls gets delivered as well, during this period. Vaisakh Shukla 3 (3rd day of the bright fortnight of Vaisakh month), Kartik Shukla 9 (9th day of the bright fortnight of Kartik month),Ashwin Krishna 12 (12th day of the dark fortnight of Ashwin month), Paush Amavas (No moon day of Paush Month) - these 4 dates are the beginning dates of the Yugas. It is extremely beneficial to perform Shraddh on these dates.
One should perform the Shraddh rites following the prescript of bathing 3 times a day and eating only once a day.
Don’t invite dignitaries on the day the Shraddh is to be performed, for they would occupy all attention and it would be insulting to the manes. The manes could be displeased and even be incensed. One should keep the anthkaran pure on the appointed day, by fervently engrossing oneself in Satsang, Kirtan,Japa and Dhyan.
Bringing to mind the departed ones viz. mother, father, husband, wife, relatives’ etc- one should nudge their memory, “You are not the corporeal body. Your corporeal body has ceased to exist. However, You exist. You are the immortal soul….you’re eternal….you are the consciousness. O Manes! Behold your eternal nature and merge with the Supreme Being. O Manes! O Pious Souls! Become mindful of your divine nature, and liberate yourself from the whirligig of birth and death. O Manes! Our obeisance’s to you. May we, likewise, become circumspect about our attachment to this ephemeral body and post-haste awaken into our eternal divine nature. May God and God-realized Saints always shower their benedictions on us and you as well…Om…Om….Om…”
The Beings of the subtle world experience contentment through the faith and reverence shown towards them and through the offerings made with faith. In return they assist us, inspire us, and bless us with knowledge, peace and bliss. If a child is to be born in our family, than the manes assist us by sending in noble souls. Great indeed is the glory of Shraddh. Shraddh is performed to recompense our forefathers, to gratify their souls, to enable their transmigration to higher planes of existence and, to beget illustrious offspring through their pious benedictions.
Prior to independence, the Congress was perniciously faction ridden with 3-4 splinter groups. The Machiavellian design of the British was succeeding. There was little prospect at the Congress Convention that the bickering leaders would be able to achieve anything substantial. Mahamaana Madan Mohan Malviya’s contribution to India’s Independence Struggle had been laudable. He was one of the delegates and he realized that everyone’s attitude had changed and that imperial scheming was succeeding. He took three sips of water and sat down quietly. He received an inner inspiration and he recited ‘Gajendramoksha Stotra’ from Srimad Bhagvat.
He then delivered a short discourse and the strife-tension within the Congress Party died down and the splintered Congressmen became united. The day at last arrived when the British had to quit India.
In what circumstances was Malviyaji, who ended the infighting in Congress and who united the Congress, born?
Just during the period prior to Malviyaji’s birth, the Hindus had kicked off an agitation against the British. In view of the agitation, the British had imposed a strict curfew in the town. Malviyaji’s father was returning home on foot after attending a discourse.
Sighting him sauntering, the British soldiers detained him and set about harrying him. Malviyaji’s father didn’t grasp the language of the British and vice-versa the soldiers didn’t understand his language. Malviyaji’s father pulled out his musical instrument and broke the ice by singing a devotional song. The British soldiers sensed a tingling of ecstasy listening to the devotional song. Expressing their gratitude in mime language they said: “Come we will reach you to your place.” Descrying this it crossed Malviyaji’s father’s mind, “Swayed by my kirtan this people stopped plaguing me. However, millions of my countrymen are being exploited. I must act to ameliorate their plight.”
Later on he traveled to Gayaji and he lovingly performed the Shraddh rites. At the conclusion of Shraddh rites raising both of his hands he supplicated to the manes: “O forefathers! Provided you are gratified with my Pinddaan, provided you are pleased, in the event my Shraddh has reached you- than kindly favor me with a child who will drive out the British and free my country.”
Father’s prayer yielded results. After a few years, Madan Mohan Malviaji was born in his very family.
2.0 ORDINATION OF SHRADDH IN THE SCRIPTURES
What is presented with faith is termed as ‘Shraddh’. The rite that involves fusion of faith and mantra is called ‘Shraddh’. An embodied soul’s next life is shaped by previous Samskaras. So by performing Shraddh one wishes a better next life for the embodied soul. The ancestors, for whom we appreciatively performShraddh, favor us. In Vayu Purana, enlightened Sutaji (Lord Shiva) recounts to the Rishis:
“O Assembled Rishis! Listen to what Lord Brahma ordained heretofore. Brahmaji has stated: ‘The forefathers would always bless those with off- springs and invigorate those, who perform Shraddh with a view to nourish their human plane of existence. Uttering the clan’s name and the forefather’s name down to paternal great grandfather’s name, offerings are made to the forefathers during the Shraddh rites. Extremely satisfied with the Shraddh offerings, the forefathers shall keep the off springs of the donors contented. The forefathers shall bless and render special help to the donors.’
O Rishis! It is through the grace of the forefathers, alone, that one attains success & fulfillment in acts of Charity, Spiritual study and austerity. There is not an iota of doubt that it is the forefathers who enkindle noble inspiration within us.
The practitioner of yoga, being ever engrossed in venerating the Guru and in performing other noble acts, keeps all his forefathers contented. Through the power of yoga they keep even Chandrama (astral plane) contented. It is through the Chandrama (astral plane) that the three worlds are sustained. Therefore, those conversant with the greatness of yoga should always perform Shraddh.
Offerings made, with faith, to the forefathers is called Shraddh. During the course of Shraddh, in case that a person entangles himself in other religious performances, bypassing the forefathers, than the fruits of such religious performance accrues to Rakshas and Danavs.
3.0 SHRADDH WORTHY BRAHMIN
Enunciating the procedure for Shraddh in ‘Varah Puran’, Markandeyji tells Gourmukh Brahmin: “O Brahmin! Knowers of six subordinate branches of Vedas (Vedangas), those competent in Yoga anushthan, Sister’s son, Daughter’s son, father-in-law, son-in-law, maternal uncle, an ascetic, a Brahmin, a devotee who performs penance amongst collection of five fires, a disciple, relatives, the loved Brahmins of Mother and Father should be appointed for ShraddhKarma.”
As per Manusmruti: “The Munis characterize those excellent Brahmins, who are free from anger, cheerful and altruistic, as deities of Shraddh rites.”
(Manu Smruti: 3.213)
It is declared in ‘Vayu Purana’: “On the occasion of Shraddh feeding one Yogi Brahmin is equivalent to feeding thousands of ordinary Brahmins. A Yogi is greater than thousand householders, hundred Vanprashthi (anchorite) or one Brahmchari (celibate).”
When the sons or the grandsons feed an adept yogi, the departed forefathers experience a deep sense of contentment, very much like the farmers who have had a good monsoon. If one is unable to lay hold of an adept yogi, than one should feed two Brahmcharis (celibates). If one is unable to come by even twoBrahmcharis, than one should offer meals to some dispassionate Brahmin. A Dhyani (practitioner of meditation) and a Yogi is far more exalted than a recluse who performs self-mortification standing on one foot for 100 years surviving on a diet consisting of air alone- this is the commandment of Brahmaji.
One the occasion of Shraddh the following people are not worth inviting:
a treacherous friend, a person with innately deformed nails, a person with black teeth, a womanizer, an arsonist, a wine merchant, a person of disrepute, a thief, a backbiter, a village priest, a professional teacher, a husband of a remarried woman, a person who has forsaken his parents, a guardian who nurtures a low-caste offspring, a husband of a low-caste wife, a person who earns his livelihood by offering prayers at a temple.
The following people should not be in any manner be allowed to witness the Shraddh rites- the ones who are from a household that is defiled because of a birth of a child, the ones who are suffering from a chronic ailment, the ones who nurture sinful and degenerate thoughts. The food is no longer suitable for oblation if such types glance at the Shraddh food. The sacred thread and other articles employed for Shraddh Sanskar become unsuitable, if people touch or graze these things”
(Vayu Purana 78.39.40)
“Slayers of Brahmin, thankless and ingrate people, atheists, those who commit adultery with Guru’s wife, larcenists, tyrants, benighted individuals, and other transgressors, especially vilifiers of Gods and Devrishis, are prohibited from participating in Shraddh rites. Shraddhrites witnessed by such people becomes wasted
(Vayu Purana 78.34.35)
4.0 INVITATION TO BRAHMINS
It is expected that the thoughtful ones invite self-disciplined, eminent Brahmin a day in advance of the Shraddh day. If on the appointed day, an uninvited recluse Brahmin, a guest or a Sadhu-Sannyasi put in an appearance, they too should be fed. The performer of Shraddh should lave the feet of Brahmin. Than washing & cleansing one’s hand, one should offer the Brahmins an Achman (sip of water). Then they should be seated on a mat and fed. One should feed odd number of Brahmins viz. 1, 3, 5 etc. for the rites carried out for the purposes of gratifying the Pitrus. One should feed even number of Brahmins for the rites carried out for the purposes of gratifying the Devtaas. There is even a provision of feeding one-one Brahmin each for the purposes of gratifying both the Devtaas and the Pitrus.
Brihaspati instructs his son Sanyu in Vayu Purana:
“After subduing the senses and sanctifying oneself, one should offer incense, flowers, clarified butter, tuber etc. to the forefathers and pay obeisance to them. Subsequent to gratifying the forefathers, one should in concordance to one’s endowment venerate the Brahmins with offerings of food and wealth. The forefathers invariably assume the form of wind during Shraddh. Sighting the Brahmins they conceal themselves in the Brahmins. For this reason, I’m emphasizing that the Brahmins should be fed. One should venerate the exalted Brahmins through offerings of clothes, food, singular bestowals, edible stuff, beverages, cow, steeds, villages etc. The forefathers experience elation seeing the Brahmins being honored.”
…….. (Vayu Purana 75.12.15)
5.0 FIRE SACRIFICE AND OBLATION DURING SHRADDH
“O Exalted One! On the occasion of Shraddh, prior to meals, one should at the behest of the Brahmins make fire oblations thrice with saltless foodgrains and vegetables. There is a proper provision of making the
first fire oblation with the mantra:
;
second fire oblation with the mantra :
third fire oblation with the mantra :
Thereafter, the food grains left behind after performance of the havan should be distributed to the Brahmins in vessels.”
6.0 ABHISHRAVAN AND RAKSHAK MANTRA
There is a great importance of Mantra in Shraddh rites. Howsoever, valuable could be the things that you offer in Shraddh, but if the intonation of the mantra is inexact than the rites could go topsy-turvy. The enunciation of the mantra should be clear. And name of the person for whom Shraddh is being performed should also be clearly pronounced.
While feeding the Brahmins, behold the forefathers in those Brahmins, utter the ‘Rakshak Mantra’ and spread some sesame seeds.
The Rakshak Mantra goes as under:
YAGYAESHVARO YAGYASAMSTNETA BHOKTAVYATMA HARIISHWAROST.
TATSANIDHANANADPYANTO SADYO RAKHANSHYASHENANYASURASH SARVE.
‘The enjoyer of the fruit of the entire fire sacrifice, the Lord of the Yagya Bhagvan , Sri Hari is present here. Hence, on account of his presence let all the demons and asura flee from here.”
…..Varah Purana: 14:32
While feeding the Brahmins, nurture the following sentiments:
‘Let my father, grandfather and great grandfather dwelling in the physical form of the Brahmins, be pleased with the meals.’
Just as ‘Rupee’- the Indian currency gets converted to ‘Pound’ in U.K, into ‘Dollar’ in USA and into ‘Yen’ in Japan; likewise food offering made to our forefathers, the fruits of the ‘Shraddh Rites’ reaches our forefathers wherever they are, in a form suited to them.
However, the name of the forefathers, the name of the grand forefathers, and the name of the clan should be clearly pronounced. It is said in Vishnu Purana:
SHRADDHASANVATAIRDATAM PITRUBHYA NAMOGOTRAT,
YADAHARSHATE TE JATASTDAHARTVAMATI TAT.
‘The offerings made by faithful individuals uttering the name of the forefathers and the name of the clan, reach the forefathers in a form that is suited to them.’
........ Vishnu Purana 3.16.16
7.1 THE METHOD OF SERVING FOOD DURING SHRADDH
The food-grains used for the meals should be of extremely fine quality, should suit the culinary taste of the guests, and be well-cooked. Laying out the various dishes, the performer of the Shraddh should say in a graceful and mellifluent tone: ‘O Illustrious people! Please have your meals to your heart’s content.’ Forsaking anger and haste, one should devoutly keep on serving the meals. The Brahmins too should joyfully, silently and attentively savor the meals maintaining a pleasing countenance.
“Garlic, carrots, onions, karambh (flour mixed with curds) and such other food products which have a loathsome aroma and taste are prohibited in Shraddh.”
…….Vayu Purana : 78.12
“During the meals, the Brahmins should on no account shed tears, get petulant, speak falsely, graze the food with toes and churn the meals while it is being served. By shedding tears the food goes to the ghosts, by getting petulant the food goes to the adversaries, by speaking falsely the food goes to the dogs, by grazing with the toes the food goes to demons and by churning the food goes to sinners.”
……Manu Smruti: 3.229,230
“The forefathers (in a subtle form) have their meals, so long as the food is hot and the Brahmins eat their meals silently without commenting on the virtue of the meals. The meals partaken with turban on head, or meals eaten with the face pointed towards south or meals eaten with Sandals on-get devoured by the demons.”
…….Manu Smruti 3.237,238
“The sight of a low-caste man, hog, hen, canine, menstruating woman and impotent person should not fall on Brahmins having meals. Fire-sacrifice, bestowals, meals given to Brahmins, rites pertaining to Gods and forefathers become in-fructuous if seen by these beings. The Shraddh food becomes un-gainful if sniffed at by a pig, if grazed by the wind blown by hen’s wing, if seen by a dog, if touched by a low-caste. Drive away a lame person, a single-eyed person, a servant of performer of Shraddh,a maimed person, a person with adjunct limb from Shraddh venue.
…….Manu Smruti 3.241.242
“Food and other leavings by Shraddh should not be handed down to wretched people who are not followers. Their Shraddh don’t reach to the forefathers, who out of ignorance give away the leavings to such people. So the food left over after the Shraddh rites shouldn’t be just handed down to anyone.”
…….Vayu Pruran: 79.83
7.2 SHRADDH/PROVISION FOR DONATING FOOD
At the juncture the invited Brahmins are contented with their meals, scatter some food grains on the floor. It is essential to serve them pure water for ‘Aachman’. At the behest of the well-contented Brahmins there is a provision of performing ‘pindaan’ of the fallen grains. There is even a provision of fire-sacrifice (Balvaishvadev) at the end of Shraddh.
Revered and venerated by Brahmin, this particular mantra is the eliminator of all sins, supremely pure and bestower of the fruit of Ashwamedh Yagya.
Sutaji says, “O Rishis! This mantra was composed by Brahmaji. This amrut mantra is:
“DEVTABHYA PITRUBHYASHCH MAHAYOGIBHYA EVA CHE,
NAMAH SVADHYAYE SVAHYAYE NITYAMEV BHAVANTYUT.”
“Our obeisances to all Gods, forefathers, great yogis, Svadha (word used when making an offering to manes) and Svaha (word used when making an offering to diety). All of them bestow eternal fruit.’
…………..Vayu Purana 74.16
At all times, at the commencement of Shraddh, at the conclusion of Shraddh and during Pinddaan one should attentively recite this mantra thrice. By doing so the forefathers immediately manifest themselves there and the demons take to their heels. Those seeking power should always tirelessly recite this mantra. This mantra enhances the Virya, purity, wealth, sattvic strength, Laxmi, longevity etc.
It is expected of intelligent person that they never perform Shraddh indigently, piteously, wrathfully and unmindfully. One should perform Shraddh with a one-pointed mind. One should nurture the following sentiments: “Whatever is impure, capricious and irregular I’m redressing all that. I have slayed all the obtrusive asur and demons. All Rakshas, Yakshas, Pisach and Yatis have been killed by me.”
8.0 CHARITY/BESTOWAL DURING SHRADDH
At the conclusion of Shraddh when making a benefaction one should hold black sesame seeds, barley, kusha grass with water and then make an offering so that the auspicious fruit of the Shraddh reach the forefathers, lest the asurs should snatch away a part of the offering. The Brahmins are made to utter this mantra whilst they are given rice in their hands:
AKSHTAM CHASTU ME PUNYAM SHANTI PUSHTIDHRUTISH ME,
YADCHYAS KARMALOKE TADSTU SADA MAM.
‘May my merit be indestructible. May I be blessed with peace, strength and steadiness. May I always be blessed with things that are propitious.’ A prayer of this kind can also be offered. The forefathers can be invoked only through faith. Merely rites or offerings won’t appease the forefathers.
“Offering of silver during Shraddh is considered to bestow eternal heaven. If silver is unavailable mere darshan or its remembrance also yields heaven. Worthy sons redeem their forefathers through offering of silver. Proximity, darshan or largesse of black deer skin, extirpates the demons and enhances the divine luster. Articles of gold, silver, copper, sesame seed, clothes, blade of grass, blanket, and other sanctified things and unity of mind, words and deeds are all said to be pure & pietous in Shraddh.”
…… (Vayu Purana 74.1.4)
In case that a person is unable to offer food grains to the Brahmins, than he may as well present them with forest tuber root, fruits, wild vegetables, and some monetary gifts. If someone is impuissant to offer even this much, then he must bow before the Brahmins and donate a fistful of black sesame seeds. Or one can devotionally and humbly make an offering of water laden 7-8 black sesame seeds in folded palms to mother earth. If there is a privation of even these, then one should secure a day’s fodder from some place. Doing so one should lovingly and faithfully feed the cows keeping in view the wellness of the forefathers. If one lacks all these, then one should retire to forest and display one’s armpit before the sun and say in a stentorian voice:
‘I lack the necessary wherewithal to perform Shraddh rites. So I bow before my forefather. Let them be content with my devotion. I’ve raised both my arms in the sky.’ ……. (Varah Purana: 13.58)
The gist of the message is that one should perform Shraddh during the Shraddh period for the well-being of the forefathers. The forefathers are content with whatever offering that is made with faith.
9.0 PINDAAN (OFFERING OF RICE BALL) DURING SHRADDH
Pindaan is offered for those kith and kins of ours, who have passed away but who haven’t assumed another form and are wandering in Pitrulok or hither-thither.
Pinddaan is not offered for children and Sannyasi. Pindaan is offered only for those departed souls who have an attachment, those who nurture sentiments of me and mine. Attachment & sentiments of me and mine is not fully evolved in children. Upon taking renunciation, a Sanyasi is supposed to erase the memory of considering the body to be ‘I’. They aren’t enamored towards the body, hence no pinddaan is offered to them.
The Pinddaan is not just confined to the external rite of preparing a ball of rice. There is an esoteric philosophical science behind Pinddaan.
The ones, who dwell not in a gross body, but in a subtle body, do so in a subtle body of nine elements: the four inner organs (anthkaran) and the five gyanindriyas. Their gross body doesn’t remain; their subtle body is composed of vayu (air). They can manifest their form; however, you can’t touch them or tactually feel them. They accept your offerings from a distance mentally. From a distance they inspire you or some even guide you in your dreams. If Pindaan and Shraddh rites were futile, the dead forefathers wouldn’t reveal to us in our dreams: ‘We are sorrowful and dolorous. Please make an offering of Pind for us, so that our attachment can be got rid of and we can continue with our transmigratory journey …..we can assume another form, another Pind (gross body).’ Shraddh is done, so that forefathers affectionately accept the mantra and things offered with faith. The forefathers are gratified with such offerings.
10.0 TYPES OF SHRADDH
There are various kinds of Shraddh: Nitya Shraddh, Kamya Shraddh, Ekodisht Shraddh, Gosht Shraddh.
NITYA SHRADDH: This Shraddh gets performed day in and day out with libations of food and water. Faith filled devotion to God, Parents and Guru is denominated as Nitya Shraddh. For want of food, Shraddh can be performed even with water.
KAMYA SHRADDH: The Shraddh performed covetously is termed as Kamya Shraddh.
VRIDDH SHRADDH: Shraddh performed on the occasion of marriage, festival etc. with a view to obtain blessings of elderly people is called Vriddh Shraddh.
SANPINDIT SHRADDH: Sanpindit Shraddh is performed with a view to gain esteem.
PARVA SHRADDH: Shraddh performed with intonation of mantra on festivals is called Parva Shraddh. The Shraddh done on the days of Amavasya, other festivals fall in this category.
GOSHT SHRADDH: Shraddh done in Gaushala (cow-shed) is termed as Gosht Shraadh.
SUDDHI SHRADDH: Shraddh performed for obliterating sins and purifying oneself is labeled Suddhi Shraddh.
DAIVIK SHRADDH: Shraddh done with a eye to gratify the Gods is called Daivik Shraddh.
KARMANG SHRADDH:
Garbhdaan: a ceremony performed when women has conceived.
Somayaag: Soma sacrifice.
Simantonayan: ceremony performed in fourth, sixth or eight month of pregnancy.
Ceremonies like Garbhdaan, Somyaag, Simmantonayan etc. that are performed for the child that is yet to be born is termed as Karmang Shraddh.
TUSHTI SHRADDH: The good wishes that one offers for gratifying a person traveling abroad and the gifts given and the meritorious actions performed as a part of this auspicious gesture is termed Tushti Shraddh. The acts performed for the weal of friends, brother, sister, husband, wife etc. is said to be Tushti Shraddh.
11.0 THE DATES SUITABLE FOR SHRADDH
Most auspicious is the Shraddh, that is performed during the Shraddh Paksh on the tithi (date) on which our forefathers have departed. The Pitrus whose tithi we don’t recollect for them Amavasya (no moon day) is considered an appropriate tithi. For the remainder Pitrus, the wise ones should perform Shraddh during the Shraddh Paksh, on the Tithi on which the Pitrus have departed.
FULL MOON DAY:
The intellect, the virility, the memory power, the retention power, the progeny, the opulence all enhance for the one who performs Shraddh on the full moon day. He enjoys the full merit of observing Shraddh on the full moon day.
PRATIPADA:
Likewise, Shraddh performed on Pratipada (the first day of each half of lunar month) is for attaining wealth and for safe-guarding the possessions of the Shraddhperformer.
DVITIYA:
The one performing Shraddh on Dvitiya becomes a king.
TRITRIYA:
Shraddh on Tritriya tithi is prescribed for seekers of excellent wealth. Shraddh on Tritriya tithi is a extirpator of enemies and sins.
CHATURTHI:
The ones performing Shraddh on the Chaturthi sees through the evil designs of the enemy i.e. he gains knowledge of the Machiavellian designs of the enemy.
PANCHMI:
The ones performing Shraddh on Panchmi Tithi gains excellent wealth.
SHASTI:
The Demi-gods venerate those who perform the Shraddh rites on the Shasti tithi.
SAPTMI:
The one who perform Shraddh rites on Saptmi tithi gains fruit of Mahayagya and becomes a Swami of attendants.
ASHTMI:
The one performing Shraddh on Ashtmi tithi comes by all affluence.
NAVMI:
The one performing Shraddh on Navmi tithi gains an abundance of opulence and a submissive & a docile wife.
DASMI:
The one performing Shraddh on Dasmi tithi gains wealth of the Brahmtatva.
EKADASI:
The Shraddh of Ekadasi is a supreme charity. It bestows the knowledge of all Vedas. All his sins get obliterated and he continually flourishes.
DWADASI:
National welfare and bounteous crop ensues from the Shraddh of Dwadasi.
TRIAODASI:
One is blessed with progeny, intellect, retention power, freedom, great virility, longevity and opulence by performing Shraddh of Triaodasi.
CHATURDASI:
Chaturdasi Shraddh is performed for martyrs or those who have been killed by arms.
AMAVASYA:
Amavasya Shraddh is performed for all disagreeable & dissonant births, such as son’s birth after 3 daughters or a daughter’s birth after birth of 3 sons. The Shraddh of those who have been born as twins is also performed on this day.
The Shraddh of a married woman or a widow is performed on Navmi tithi of dark fortnight of Ashwin month. The Shraddh of children is performed on Trayodasi tithiof dark fortnight. The Shraddh of those who have died as result of an accident or being wounded in war is performed on Chaturdasi tithi of dark fortnight. Those who perform Shraddh in this manner have all their desires fulfilled and enjoy the heavens for eternity. The forefathers attain the desired fulfillment in the tenth nakshatra. TheShraddh performed on aforementioned nakshatra is said to be indestructible. These nakshatras are always the most preferred by the Pitrus. The human birth goes waste and whatever is attained is destroyed for a person who doesn’t worship the forefathers on the eight day of the fortnight. Those who make an offering of Shraddh on these occasions go closer to God i.e. they attain Swarglok; and those don’t make a Shraddh offering go into lower planes of existence.
12.0 SUITABLE VENUE FOR SHRADDH
Sea-shore, river banks, cow shed bereft of bulls, confluence of different rivers, summit, forests, tidy and alluring place plastered with cow-dung, secluded house plastered with cow-dung are suitable places for Shraddh. Shraddh performed ritually at such places fulfill the desires. One can attain purification of the mind; one can attain the Supreme Being through selfless performance of Shraddh at such places.
‘Infidels, sinners, vilifiers of Vedas or those not believing in other planes of existence, skeptics& doubting Thomasses, skewed logician who investigate into motives of all meritorious acts- these 5 types of people don’t reap the benefit of sanctified pilgrimage. One attains ultimate fulfillment at the pilgrimage in the form of Guru. It is superior to all the pilgrimages. Superior to this is meditation pilgrimage. Meditation pilgrimage is verily Brahmtirth. It never perishes.’
…… (Vayu Puran 77.127,128)
‘ The Brahmins who are ever engaged in austerities, who being engaged in acquiring knowledge, practice yoga, are devoted to God are great souls- they sanctify merely through their darshan.’
…… (Vayu Puran 79.90)
The Shraddh performed in Kashi, Gaya, Prayag (Allahabad), Rameshwaran and such other places is more so rewarding.
13.0 WHO IS AUTHORISED TO PERFORM SHRADDH
The manes don’t accept the Shraddh offerings and the Pinddaan presented by one who is a Varnsankar (Vaarnsankar = one born out of an inter-caste wedlock). The manes aren’t satisfied; rather they are dolorous, distressed and disturbed through such offering. Consequently, there is sorrow, tension and restlessness in their lineage.
It is mentioned in 42nd shloka of 1st chapter of Bhagvad Gita:
“The admixture of family blood consigns to hell the clan-destroyers along with the family itself. Deprived of the offerings of rice and water, the manes of the race are also degraded.”
( Bhagvad Gita 1.42)
"Driven by wealth, lust, or greed when a high caste woman establishes a relationship with a low caste man, it is then that a Varnsankar is born. Varnsankar is born out of ignorance or lack of awareness of caste.”
(Mahabharat: Dandharma Parva: 48.1.2)
During the Shraddh period the under mentioned seven things should in particularly pure and undefiled: body, mind, woman, land, food, mantra and Brahmin. One should be mindful of these three points during Shraddh: purity, serenity, easy pace i.e. no undue haste.
Shraddh offerings made through wealth earned from agriculture, husbandry and trade is considered superlative, offerings made through wealth obtained through goodwill is considered to be of medium category and offerings made through wealth from money-lending, knavery and deceit is considered to be the inferior most. The God and the manes are content with the offerings made from superior most wealth; they are pleased with such offering. Through the offerings made with medium category of wealth the satisfaction is moderate. Through the offerings made from the inferior most wealth, the manes in lower planes of existence (such as chandal yoni etc.) are pleased. The Shraddh offering that is left hither thither gives contentment to the manes in the animal plane of existence and to the manes wandering in the other planes of existence.
On the appointed Shraddh day, one should peruse the significance of the Seventh Chapter of Bhagvad Gita and, thereafter, recite the Seventh Chapter per se. The merit earned, as a consequence, should be dedicated to the departed souls.
Brihaspati says, “After listening to Shraddh related talks and the method of its performance, an atheist who cavils and nurtures disbelief in these talks is immured by darkness from all sides and falls into terrible hells. The one with a resentful attitude towards yog, assumes a form of a worm and resides in the ocean till the final cataclysm of the universe. One should not even inadvertently vilify the yogis, because by doing so one is born as a vermin. By censuring yogparayan Yogeshwars one gets wrapped by blackness, one falls into extremely dark direful Hades. The one who listens to slanderous remarks about Yogparayan Yogeshwars dwell in kumbhipaak hells for an interminable period-there is not an iota of doubt in this. Animosity towards yogis in thoughts, words and deeds is wholly interdicted and proscribed.
A calf locates her mother amongst several cows in a fodder shed. Likewise, a mantra delivers Shraddh offering to the targeted embodied soul wherever he is. Uttering the mantra, the name of the lineage and the name of the forefather portages the Shraddh ann to the forefathers, even so that they could have undergone several births. They are satisfied with the ann and offerings of Shraddh. Lord Brahma has so established the qualification of Shraddh.”
A person who abidingly listens to this Shraddh Mahima with faith, free from greed, devoid of avarice- enjoys celestial bliss for eternity. He attains the fruit of all pilgrimage and benefaction. There is no better means to attain the paradise than thus described. Free from lassitude, the one who prudently recites this Shraddh Viddhi on its proper occasion is blessed with a radiant child and the reciter himself attains to divine plane of existence. We bow before the unborn, self-begotten Lord Brahma who has described the pure Shraddh Vidhi. We continually bow at the feet of great Yogeshwars!
An embodied soul’s next life is molded by his past samskaras (tendencies). Hence, through performance of Shraddh one prays for a better next life for the forefathers. The forefathers suitably inspire us on how to weather our present difficulties and cause our well-being. Whenever you hold a conversation with someone, if you do so lovingly, humbly and with the other’s well-being in mind than the other person too would reciprocate in a like manner. If you extract work out of some-one and disregard the person, then the person too would ignore you and be peeved with you. Every action creates an equal and an opposite reaction.
In some households brats-imps or handicapped-crippled children are born. The raison d'être for this is- the deceased parents haven’t been gratified or the forefathers haven’t been revered in such households.
When Sri Arvind Ghosh was in gaol, he wrote: “I receive inspiration from the spirit of Swami Vivekananda. And for the past 15 days I’ve been experiencing that Swami Vivekananda’s spirit has been guiding me in my spiritual practices through the subtle world.”When he undertook the sadhna of Parlok gamavalon (those who have gone into the other world) he could discern that the astral form of Sri Ramakrishna Paramhansa was likewise assisting him. Now a doubt could arise here, Ramakrishna Paramhansa had attained God-realization, he had reached salvation. Ipso facto, he wouldn’t be present in Pitrulok. Then how could one receive inspiration through him?
In “Sri Yog Vashisht Maharamayan”, Shri Vashisht Maharaj explains: ‘When the Gyanis (enlightened ones) are in a body, they are ‘Jivanmukt’; when their body is no more; they become ‘Videhmukt’ (liberated incorporeally). The Gyanis, consequently, pervade as the omnipresent Supreme Being. As Sun – they blaze, as moon- they shine, as Brahmaji- they create the universe, as Vishnuji- they sustain the universe, as Shivji- they annihilate the universe.’ If the enlightened ones can pervade as the sun and the moon; than is it impossible for them to inspire their followers?
My Gurudev has merged into the all-pervading Supreme Being, but I can converse with my Gurudev whenever I want to. It doesn’t take me much time to get an inspiration when I want to. Alternately, we can say that it is our pure intellect which inspires us in the form of Guru or Pitru.
Whatever the explanation, Pindaan etc. offered with faith helps the performer of Shraddh. One distinctive benefit of Shraddh is that it reinforces this remembrance, ‘the embodied soul exists eternally even after the fall of the body. ’ And the supplementary benefit is that, there is distribution of one’s wealth in the society. The poor people, the destitute, the poverty stricken families etc. get meals. There is pre-ponderance of Rajo- Tamoguna in other festivities & feasts, whereas, meals served in connection with Shraddh enhances virtuousness, augments one’s devotion, expands one’s knowledge pertaining to the other world. In Hindu culture, when a wife is breathing her last she supplicates to her husband with folded hands: “Please pardon me if I’ve been involved in any misdemeanor. Please offer prayers for my emancipation…please seek my well-being”
In the Hindu culture, we wish for other person’s salvation during their life-time, on their death-bed and even after their death.
15.0 SALVATION OF THE PRETATMAS THROUGH SHRADDH
Even in this present age there are the so called intelligent ones, but in absence of their Shraddhkriya they transmigrate not to the pitrulok but to the pretlok(abode of ghosts). The so called intelligent ones, who have unfortunately transmigrated to pretlok (abode of ghosts), inspire their sensible relatives or virtuous people: “Please perform our Shraddh so that we travel to higher planes of existence.”
There was a wealthy resourceful business house in Rajasthan by the name of Kasturchand Garodia. The business house was listed amongst the top and the affluent. Someone, in their family passed away. Kanahyailalji of Garodia firm journeyed to Gaya to perform the Shraddh of the departed family member. It was then that he saw a pretatma (ghost). The pretatma beseeched: “I hail from the same village as yours in Rajasthan. But my kindred didn’t perform the funeral rites- hence, I’m wandering and meandering. You are Kanahyailal Garodia. You’ve arrived here to perform Shraddh for one of your kins, so please favor me and perform my Shraddh as well. I’m from your village, I ran a hair-dressing salon and my name is Mohannai (Mohan- the barber).” Kanahyailal was a total stranger to the barber of his village but nonetheless he performed Shraddh rites for him. When he returned to Rajasthan, he made enquiries and he learnt that a few years back a youth had passed away and he was Mohannai.
Likewise, once a Parsi Pretatma approached Hanuman Prasad Poddar and supplicated: “In Zoroastrianism we don’t give credence to Shraddh, but my soul is wandering as a Pret (ghost). Please act purposefully to secure my salvation.” Hanuman Prasad Poddar performed Shraddh for that Pretatma and the Pretatma was emancipated. Early dawn the pretatma saluted Hanuman Prasad Poddar with a cheerful countenance saying that he had been delivered.
The Samskaras of gratefulness get innately reinforced in the executors of Shraddh, which even after death leads one unto the path of beneficence. Not only are the Gods and the forefathers gratified through Shraddh but the anthkaran of the executors of Shraddh too experience contentment. The elders have in a great measure worked for your welfare so if you do something appreciable for their emancipation than you would for as well experience contentment within.
Shahjahan shot out the following letter to his son Aurangzeb, when the latter imprisoned Shahjahan: ‘Blessed indeed are those Hindus, who satiate even their deceased father-mother with Khir and Halua-Puri. And how wretched are you that you aren’t able to offer even a pot of water to your living father? Superior to you are those Hindus, who even serve their deceased father-mother.’
Not only does the Indian culture wish well of it’s parents & family members, not only does it think of the well-being of the entire society & country but it bears good-will for the entire world.
16.0 GLORY OF SHRADDH ACCORDING TO GARUDA PURANA
On the Amavasya day (new moon day) the forefathers remain present on the doorway of the house assuming the form of wind, expecting Shraddh offering from their Kinsman. Tormented by hunger and thirst they bide their time at the doorstep until sunset. At dusk they draw long inward breaths and return back to their respective planes of existence dejectedly, vilifying their progeny with a contrite frame of mind. Hence, one should painstakingly perform Shraddh on the Amavasya day. If the descendants and kinsman of the Pitrus, perform Shraddh at the pilgrimage center of Gaya, than in consequence they gain privilege of residing with the self-same Pitrus (forefathers) in Brahmlok. They never experience the pangs of hunger and thirst. Hence, the erudite should unfalteringly perform Shraddh ritualistically with vegetables as a minimum.
Kurvit Samya Shradam kule kaschinn Sidh,
Ayu Putran Yash Swargam Kirtim Pustim Balam Shriyam,
Pushun Shakum Dhanam Dhanyam Prapnyut Pitrupunyat,
Dev Karyadapi Sada Pitrumkaryam Vishiyate,
Devtabhya Pitrunam Hi Puramayanam Subham.
‘Sorrows don’t afflict the members of those families, who perform the Shraddh rites timely. By venerating the fore-fathers, humans attain longevity, progeny, fame, heavens, strength, wealth, livestock, happiness and food- grains. Pitrukarya (the rites pertaining to the forefathers) is more important than even Devkarya (the rites pertaining to Gods). It is far more beneficial to please the forefathers first even before pleasing Gods.’
………Garuda Purana 10.57-59
The ones who worship the manes, Gods, Brahmin and fire, in effect worship Me in the in-dwelling consciousness in all beings. By ritually performing theShraddh in accordance to one’s enablement, a human being gratifies the entire sentient and insentient universe right upto Brahmaji.
O Skybound Garuda! The manes who, have been born in Pisachyoni (ghostly plane of existence) are gratified with the foodgrains that have been scattered on the ground by the humans. The manes that have attained to the floral plane of existence are pleased with the water that drips from clothes after bathing on Shraddh. The manes in the Devyoni are pleased with the fragrance that emanates from the falling droplets on the ground. Those manes who, have been ostracized by their clan, who are not fit for rites, are impure and afflicted, devour water and food that spills on the ground.
The Aachmaan (sipping of water as a part of religious ceremony) partaken by Brahmins following the Shraddh meals gratifies the manes. The manes, who have attained to the Ghostly plane of existence, who have taken the form of worm or are born as humans all nurture expectations of the foodgrains contained in offerings of the rice-balls (Pind) made to the earth. Such offering satisfies the manes.
The manes who, have been born in other genus are thus satisfied with the food and water (pure or impure) that is cast on the terra-firma as a part of Shraddhrites performed by Brahmins, Kshatriyas and Vaishyas.
O Pakshin (noble bird)! The offering of food, wealth etc. made by the relatives for the purposes of Shraddh is all well received by the manes. The Shraddh offering of foodgrain, water, vegetables etc. made in accordance to one’s capacity serves the purpose of gratifying the manes.
17.0 CLARIFICATION CONCERNING SHRADDH AND TARPAN
GARUDA ENQUIRED: “O Master! Has anyone ever witnessed the Pitrus from the Pitrulok descending down and accepting the Shraddh meals?”
LORD SAID: “O Garuda! Hearken. There is this illustration of Devi Sita. I narrate to you the manner in which Sitaji saw her father-in-law and other 3 forefathers entering the body of invited Brahmins at Pushkar Tirth.
O Garuda! Sri Ram went into exile at his father’s behest. From thereon, Sri Ram along with Sitaji proceeded on a pilgrimage to Pushkar Tirth, where Sri Ram commenced the Shraddh rites. After anointing a ripened fruit, Sitaji presented the same to Sri Ramji. Sri Ram had been initiated into Shraddh Dharma; and at the bidding of beloved Sri Ram, Sitaji got herself initiated into Shraddh Dharma and followed that Dharma arrantly, thoroughly. At that point of time, Sun had reached the zenith of the firmament andkutupmuhurat (8th part of the day i.e. noon time) had arrived. All the Rishis, invited by Sri Ram, had made the scene. Catching sight of the assemblage of Rishis, Janak’s daughter Sita reached the spot at Lord Ram’s beck to serve meals. But after arriving in midst of the Brahmins, she abruptly left that place and concealed herself in a thicket. Sri Ram realized that Sita had hid herself in a secluded place. Sri Ram presumed, ‘Sita has out of bashfulness gone some place, without serving full meals to the Brahmins.’ Let me feed the Brahmins first, Sri Ram thought, and then I shall investigate. Thinking thus, Lord Rama personally served meals to the Brahmins. The Brahmins departed following the meals, whereupon Sri Ram enquired with her beloved Sita: “Wherefore did you hide in the thicket upon beholding the Brahmins? O Lady! Please tell me your reason for this without any delay.” On being questioned so, Sita stood with her head hung down. With tears streaming down her eyes she spoke her mind as under:
Sitaji said: “O Lord! Listen to the kind of marvel which I have witnessed. O Raghav! I saw your father adorned with all ornaments, in the fore portion of the Brahmin who was in attendance at the Shraddh. I also saw two other similar great personages concurrently. Seeing your father I ran to a secluded place without informing you. How could I go in presence of King Drashrath just doning clothes made of deer skin and bark of tree? O Prannath! O Slayer of enemy warriors! I’m speaking the whole truth; in what manner could I serve to the king the type of meal, which has never been partaken by even the servants of King’s minions? I am verily the same lady who used to be bedecked with all kinds of jewelry and the king has observed me in that manner. How could I, the same lady, approach the King disheveled? O Raghunandan! Abashed, I retreated.’
18.0 DIALOGUE BETWEEN MAHAKAAL AND KARDAMB
Once, Maharaj Kardamb set off to have darshan of Mahakaal. Mahakaal welcomed Kardamb, and after enquiries about general well-being they sat down comfortably. Thereafter, Kardamb enquired with Mahakaal: “Bhagvan! There is a considerable doubt in my mind. The oblation of water that is offered to the forefathers commixes with the water element of the nature, then how does it reach the forefathers? This doubt applies to food offering of Shraddh as well. The ‘pind’ (rice-ball etc.) remains lodged here in the earthly abode, then how can we give credence to the theory that forefathers make use of the ‘pind’? In the same breath one can’t audaciously declare that these things don’t reach the forefathers at all, because it is observed in the dreams that forefathers solicit Shraddh offerings. The divine miracles of God are evident too. Hence, my mind is being deluded by all this.”
Mahakaal replied: “O King! The planes of existence of Gods and Pitrus are such that they are adept at tele-audition; they are proficient at accepting prayers/ paeans telepathically. They have the cognitive ability of knowing the things of past, future and present. Their body is composed of 9 elements (5 tanmatras and 4 anthkaran), 10th element is jiva, for this reason they find no necessity to consume gross things.”
Kardamb said: “This tenet can be accepted, provided the Pitrus exist hither on earthly plane of existence. However, the Pitrus in whose aid the Shraddh is done have heretofore transmigrated to the Elysian or the infernal regions in consistent with their Karma. The second thing mentioned in the scriptures is: ‘The Pitrus on being gratified with their human progeny- bestow longevity, wisdom, riches, kingdom, heaven or emancipation…’ This likewise is not possible, as owing to Karma Bandhan, the Pitrusthemselves could be in hell, then in what manner can they be of assistance to others?”
Mahakaal said: “Alright, but there are the 3 formless Pitrus representing the Dev, Asur, & Yakshas and then there are the 4 Pitrus personifying the four castes, these together are considered the 7 Pitrus. These are the nitya Pitrus or the eternal Pitrus. They are not subject to the laws of Karma; they are capable of bestowing whatsoever to anyone. There are extremely mighty 21 attendants of these eternal Pitrus. On being pleased they in turn please the Pitrus of Shraddhkarta, wherever they are.”
Kardamb said: “Maharaj! This much I’ve grasped, even so I have a doubt. A combined sacrificial offering is made to ghosts-evil spirits, likewise why isn’t combined abridged offering made to Gods etc? It is extremely bothersome and painfully tedious to make offerings to Gods, Pitrus, Fire individually.”
Mahakaal said: “There are contrasting canons for contrasting situations. Is a distinguished honored person served meals in a same manner as it is served to a stray dog cooling his heels outside the gate? …… and will the eminent person accept the meals if served in this degrading manner? Likewise, Gods won’t accept an offering if it is made in a like manner as it is made to the devils etc. They would never accept an offering that is made sans faith, howsoever, pure and valuable the offering. Not only so, they won’t accept even a pure offering given with faith if it is presented without incantation.”
Kardambh said: “Maharaj! I am keen to know as to why an offering is made accompanied by Kusa grass, water and Akshat (broken rice)?”Mahakaal said: “In the olden times, the Asurs would intrude and seize the Shraddh offerings made on the ground. The Gods and the Pitrus would be left gaping. Finally, they made known their grievance to Brahmaji. Brahmaji suggested that offerings made to the Pitrus be accompanied with akshat, sesame, water, kusa and barley. By following this custom Asuraswould be powerless to snatch the offerings. Hence this convention is followed.”
19.0 THE MANES MANIFEST IN PERSON DURING THE SHRADDH OF EKNATHJI MAHARAJ
Eknathji Maharaj was performing Shraddh. Delicious, mouth-watering dishes were getting brewed at his place. Starveling beggars passed by his place. They nosed out the sweet aroma. They then began conversing amongst themselves: ‘Today is Shraddh….there will be a feast.’ The second one said: “The meals would be served to the Brahmins first. We will only get the left over and the leavings.’
Eknathji overheard this. He requested his wife Girjabai: “The Brahmins are treated to a sumptuous fare by everyone. The Supreme Being resides in these beggars at that. These beggars would never have previously eaten a full, delicious meal in a decent manner. Gratify them today. You will prepare another meal for the Brahmins, isn’t it? There is still time before they arrive.”
Girijabai replied: “Yes, of course Patidev! But, why are you supplicating in such a bashful manner?”
Girijabai, meanwhile, began musing: “There must definitely be some inadequacy in the seva I’m rendering. It is for this reason; my husband is wary to assign me any seva.”
One unconcernedly exerts one’s limbs in execution of tasks. Likewise, if a master unconcernedly employs the services of the sevak than it should be understood that it will be supremely auspicious for the sevak.
Eknathji said: “….so feed them.”
The couple fed the beggars beholding the Almighty in them. After a shower Girijabai got set to cook the meals a second time. It was just 10 a.m. in the morning yet the news traveled like wild fire in the whole of the hamlet: “The meal that was prepared for the Brahmins was served to the beggars. Girijabai is cooking meals anew.”
Everyone has his perspective. The arrogant Brahmins instigated the people: “This is a dreadful abasement of the Brahmins. The Shraddh meals have been served to filthy, unkempt, disheveled, low caste, stinky people …..and the meals meant for us will be cooked now, is it? Are we supposed to consume the crumbs, the left over? They eat before and we eat later, is it? We shall avenge this humiliation.”
The Brahmins forthwith summoned an emergency meeting. The entire village was united against Eknathji. A decision was taken: “We all shall boycott theShraddhkarma at Eknathji’s place. No one shall have meals at his place. Doing so his forefathers will fall into terrible hells and his clan shall see ruin.”
Two lathi- wielding Brahmin youth were made to stand guard at Eknathji’s door to prevent unauthorized entry. Here Girijabai had prepared the meals. Eknathji recognized that this people weren’t going to permit anyone….so what could be done? The deceased father, grandfather, paternal grandfather, paternal great-grandfathers etc. of the recalcitrant Brahmins were invoked by Eknathji Maharaj through his Sankalpshakti, Yogshakti. Everyone manifested.
The ancestors: “What is thy command, Maharaj?”
Eknathji said: “Have a seat, Brahmandev! You are Brahmins from this very village. Please join in and partake meals at my place today.”
The forefathers of the village Brahmins sat in a row to have meals. Eknathji’s courtyard began reverberating with the shlokas recited in accompaniment with Hastprakshalan (washing of hands), Aachmaan (sipping of water etc.). The two Brahmins standing guard outside with lathis in their hands were alerted by the voices within the room. It occurred to them: ‘We haven’t let any Brahmins from the village inside.’ They were shocked by what they saw through the aperture in the door. Brahmins were seated in a long file within the room….the meals were in progress.
When they observed carefully they realized: “Hey! What is this? This is none but my paternal grandfather! This is no other than my maternal grandfather. This is the other fellow’s uncle. This is the other fellow’s great grandfather.”
Both of them scurried to inform the Brahmin folk of the village. They said: “Our father-grandfather, uncle etc. have all descended from Pitrulok to Eknathji’s place. Having performed the Shraddh rites they are now having meals in Eknathji’s courtyard.”
The entire village hastened to Eknathji’s place. Soon the Pitrus had finished their meals and were departing. Eknathji was in the process of bidding them adieu. The Brahmins of the village just stood gaping. At last with folded hands they prayed to Eknathji: “Maharaj! We failed to realize your greatness. Please pardon us. Thus the village Brahmins and Eknathji buried the hatchet.
If a yogi was to cause his prana to become subtle, subtler and subtlest he could at will move the Sun, the Stars from their place like a ball. Mere remembrance could make the Gods humbly manifest themselves before him. On invocation the forefathers could manifest themselves. The forefathers could be made to settle in a gross body and offered meals.
0.0 THE SIGNIFICANCE OF SEVENTH CHAPTER OF BHAGVAD GITA
Lord Shiva says: O Parvati! Now I narrate to you the significance of seventh chapter of Bhagvad Gita, listening to which suffuses one’s ear with ambrosia.
There is a fortress town by the name of Patliputra, which had very high gates. A Brahman by the name of Sankukarna used to reside here. Taking resort to a business like attitude he earned a lot of wealth, but never did he please the forefathers nor did he worship the Gods. Clever at amassing wealth, he would always entertain the kings.
This happened once upon a time. With a view to conduct his fourth marriage, the Brahmin set out on a tour with his sons and relatives. At midnight, on the way whilst he was asleep a snake crept up to him and bit him on the arm. Such grave was his state after being bitten that it was impracticable to save him with either mani (a gem with healing property), mantra and medicine. Soon later, he passed away and he turned into a ghost. With the passage of time the ghost took birth into the snake species. The snake’s mind was entangled in pecuniary propensity. As the snake dwelt on it’s past, it began musing:“I shall deprive my children of the millions that I have buried in the backyard of my house and instead be the custodian myself.” Tormented in the reptilian species, the father turned snake appeared in his son’s dreams and related to them his heart’s wish. Next day morning when the sons woke up they narrated their dreams to each one. The middle son got hold of a spade and left the house. He proceeded to the spot where the snake’s burrow lay. Even though he wasn’t exactly aware where exactly the wealth lay hidden he reasonably determined the spot from the tell tale signs. He arrived there and set about unearthing the burrow. Soon then a huge snake emerged from the burrow and spoke: “O Nincompoop! Who are you? What brings you here? Why are you messing up this burrow? On whose behest are you acting? Reveal all this to me?”
The son replied: “I’m your son. My name is Shiv. Bewildered by the dream I had the previous night, I’ve landed here out of curiosity to ferret out the gold.”
The Snake chuckling in a loud clear tone said: “If you are indeed my son than liberate me from bondage instantly. I’ve been born into snake species because my attachment to the hidden wealth of past birth.’
Son: ‘Father! How could you be liberated? Tell me the means, because this night I’ve left behind everyone and come to you.’
Father: ‘Son! Leaving aside the ambrosial seventh chapter of Bhagvad Gita, the other means such as charity, sacrifice, austerity and pilgrimage are not wholly capable of liberating me. The seventh chapter of Bhagvad Gita is alone capable of liberating the beings from senescence, death and other afflictions. Do faithfully feed the Brahmins, who recite the seventh chapter of Bhagvad Gita on the day of my Shraddh. Through it I would indubitably be liberated son. In accordance to your capacity do feed the other Brahmins with full faith.’
The sons forthwith complied with the father turned snake’s mandate, as a matter of fact they exceeded the mandate. Thereafter, Sankukarna discarded his reptilian body,
he assumed a divine form and bequeathed all of his wealth to the sons. The sons were extremely delighted with the millions that got left behind in legacy. Their intellect was settled in virtue, so their wealth was put to good use for the construction of wells, tanks, ponds, temple, and eateries and in conducting fire sacrifices. Thereafter, they attained liberation by always reciting the seventh chapter of Bhagvad Gita.
O Parvati! I’ve described to you the importance of seventh chapter merely listening to which a being is freed from all sins.
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