Fundamental Concepts of Hinduism

My Salutations to all Devas-Rishis-Pithrus

OM
DEDICATED
TO
LORD YAMA, MARKANDEYA, NACHIKETAS,
SAVITRI AND NANDI, THE ETERNAL
ATTENDANT OF LORD SIVA, WHO HAVE
ALL UNRAVELLED THE MYSTERIES
OF THE LIFE BEYOND DEATH
OM

"Hinduism is not just a faith. It is the union of reason and

intuition that cannot be defined but is only to be experienced”
- Dr. Sarvepalli Radhakrishnan (1888-1975)

ॐ अञानतिमिरा्ध्य ञाना्जनशलाकया ।
चषुु्िीमलिं यॳन ि्िॴ रीगरु वॳ निः ॥
om ajnana-timirandasya jnananjnana salakaya
caksur unmilitam yena tasmai sri gurave namah
“I offer my most humble obeisance to my spiritual master who has opened my eyes which were
blinded by ignorance with the light of knowledge.:

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 INTRODUCTION
The Information on this article “Fundamental Concepts of Hinduism” furnished here in is compiled
from various mail friends, internet sites and elders who have knowledge on this subject. The
documents referred in the net sites are quoted as told but not gone through by me for their
authencity. Every effort has been taken not to leave essential points but to make the reading
informative and interesting. Since the subject matter is lengthy and it could not be confined in one
or two postings - it may appear lengthy.
Hindu Dharma says, “To lead a peaceful life, one must follow the Sastras which are the rules of the
almighty that cannot be changed by passage of time(i.e.kruta,thretha,dwapara&kali yuga).The
almighty says,
“Shruthi smrithi mamaivaagya yaasthaam ullangya varthathe |
Aagya chhedi mamadhrrohi math bhaktopi na vaishnavahah||”
Which means,vedas and sastras are my commands and one who surpasses these rules have
breaken my laws and cannot be considered as my bhakta or a vaishnava. So everybody who seek
the grace of lord must follow the smrithis(dharma sastras) in order to get rid of sins and to attain
purity of mind. It is said that so many sastras which binds every humanbeing in this world is meant
for purifying the mind(chitta shuddhi).Aadi shankara in his viveka-choodamani says,
“ CHITTA SUDDHAYE KARMA NA TU VASTHU UPALABDAYE|
VASHTHU SIDDHIRVICHARAENA NA KINCHITH KARMAKOTIBIHI:||”
Which means, rituals are meant only to purify the mind and not attain almighty but he can be known
only through vichara(introspection) &not by doing a crore of rituals. Even if a person attains the
knowledge of the almighty’s by his grace he should perform karma(rituals) for the sake of loka
sangharah:(welfare of the world). Lord krishna in shri bhagavath geeta says,
“yath yath aacharathi shrestahah thath thataeva etharo janahah:|
Saha yath pramanam kuruthae lokahah thath anuvarthathe||”
i.e.the general public is used to follow whatever the elite(jnani= self-realised) does.for e.g. if he
doesn’t perform karma ,others stop doing karma. So,in order to safeguard the world Lord Krishna
orders the elite to be an ideal for other people by doing karma.
It is said in Mahabhashyam that
“Brahmanaena nishkarano dharmahahshadango vedhadhyeyo gayyashcha” – Patanjala
Mahabashyam
Which means without asking reasons &questioning a brahmin must study the vedas with its six
angas(parts) and follow the dharma sastras. We should follow the sastras without asking reasons.
Should do the karmas like japas and poojas as said by the guru.

With all Great Respect to my Guruji Raojie –

Humble disciple A V Ramakrishnan

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 Overview of Hindu Theology
Almost all Hindus believe that the real self (atman) is distinct from the temporary body made of
matter (Prakriti). The eternal soul identifies with matter and is entrapped by Maya (illusion). Impelled
by lust, greed, anger, etc., he undergoes samsara (the cycle of repeated birth and death).
Each soul creates its unique destiny according to the law of karma (the universal law of action and
reaction). Under the influence of eternal time and the three Gunas (material qualities) he moves
throughout the creation, sometimes going to higher planets, sometimes moving in human society,
and at other times entering the lower species.
The goal of most Hindus is moksha, liberation from this perpetual cycle, through re-identification
with the eternal brahman (Supreme). Hinduism accepts different paths towards this common goal
(union with God). Nonetheless, it stresses strict adherence to universal principles through the
practice of one's dharma (ordained duty) as revealed through authorised holy books and usually
received through the guru (spiritual mentor).
Men in their normal life are caught up in the unreal, feel dull and clouded, threatened by death and
torn with anxiety and sorrow. The popular Upanishadic prayer
ॐ असि८ िा स्गिय । Om Asato Maa Sad-Gamaya |
ििस८ िा ्य८तिगगिय । Tamaso Maa Jyotir-Gamaya |
ि्ृ य८िाग अिि
ृ ं गिय । Mrtyor-Maa Amrtam Gamaya |
ॐ शान्िः शान्िः शान्िः ॥ Om Shaantihi Shaantihi Shaantihi ||
[बह
ृ दार्यक उपतनषद] [Brihadaranyaka Upanishad]
Meaning:
1: Om, (O Lord) Keep me not in the Unreality (of the bondage of the Phenomenal World), but lead
me towards the Reality (of the Eternal Self),
2: (O Lord) Keep me not in the Darkness (of Ignorance), but lead me towards the Light (of Spiritual
Knowledge),
3: (O Lord) Keep me not in the (Fear of) Death (due to the bondage of the Mortal World), but lead
me towards the Immortality (gained by the Knowledge of the Immortal Self beyond Death),
4: Om, (May there be) Peace, Peace, Peace (at the three levels - Adidaivika, Adibhautika and
Adhyatmika).
--seeks divine help for its comforting treatment of the subject. Upanishads talk all the time about
how to get free, to become deathless to get rid of impurities, to overcome confusion.
In God's creation, human body represents his Microcosm of creation, while the Universe his
Macrocosm. They both obey the same laws of nature. There is orderliness in their systematic
creation and dissolution. Human body is called as Pindaanda and the Universe Brahmaanda
emerging out of Hiranyagarbha (Brahma). Human body gets its gross body by a process called
Pancheekarana, when the subtle elements called Tanmatras turn out gross elements called five
elements (Pancha Bhoothas). These five elements are worshipped in the form of Lingas in the five
famous temples of South India being the basic creations. These are:
Element - Special Temple
Space or Sky (expansion) (Aakaash) : Sri Nataraja Temple, Chidambaram

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Air (movement) (Vaayu) : Sri Kalahasthi Temple
Fire (energy) (Agni / Tejas) : Thiruvannamalai Temple
Water (liquidity) (Jala / Aapah) : Sri Jambukeswarar Temple, Thiruvanaikkaval
Earth (solidity) –(Prithvi / Bhoomi) : Sri Ekambareswarar Temple, Kancheepuram
Physical body of the human being constitutes all these five elements. All objects in nature also arise
by the mixture of the same gross elements.
When Hiranyagarbha (life and mind of Macrocosm) dies, it merges into God and becomes one with
him. At the death or liberation of Hiranyagarbha, the world undergoes dissolution, which is called
Praakritha Pralaya. It is also possible for the subtle bodies after casting off the physical body
constituting five gross elements to merge with God if it is mature enough. But caught up in the
whirlpool of Samsaara (earthly desires), it takes several births before it could make final correction
and merge with God. The physical body is just an outer gross shell for the soul (subtle and casual
bodies) and at the time of death, physical body is cast off which process we call "death". In fact,
there is nothing to mourn about as the soul has started its upward journey to readjust itself and
return to earth by reincarnation. It may even cast off its subtle body based on its experience, cast
off its casual body and merge with God culminating its long journey or stay for long there with its
casual body enjoying bliss delaying merger with the Supreme. Nobody mourns the death of a true
Sanyasi (liberated soul) for everybody knows that it is his final journey before merging with the
Supreme. It is therefore a common practice to celebrate the death anniversary of a saint and not his
birthday as it is the most sacred day of his liberation.
When Hiranyagarbha (life and mind of Macrocosm) dies, it merges into God. (Information
Assembled From Various Sources)
Before discussing the subject “Sraadha”, we should understand the basic things of Religion.
“Religion without science is blind and science without religion is lame” – Albert Einstein.
Religion is a fundamental set of beliefs and practices generally agreed upon by a group of people.
These set of beliefs concern the cause, nature, and purpose of the universe, and involve devotional
and ritual observances. They also often contain a moral code governing the conduct of human
affairs.
For centuries, humankind has sought to understand and explain the “meaning of life.” Many
philosophers believe this contemplation and the desire to understand our place in the universe are
what differentiate humankind from other species. Religion, in one form or another, has been found
in all human societies since human societies first appeared. Archaeological digs have revealed
ancient ritual objects, ceremonial burial sites, and other religious artifacts. Much social conflict and
even wars have resulted from religious disputes
Some people may ask, “Aren’t all religions the same?” No. Every religion is different. Many
preachers, mainly Hindu preachers who have vested interest of building their empires propagate
the idea that all religions are the same. So any religions will give the same result. But this is not the
fact.
Hindus respect other religions. It is not difficult for them to see various levels of spiritual truth in
other spiritual paths. However, all religions take their practitioners to different levels of philosophical
understanding, spiritual knowledge, levels of consciousness, and different abilities to perceive
spiritual Truth. So no religions are the same. This is, why members of some religions are more
congenial and respectful toward members of other religions. While some members of particular
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religions are not respectful toward those that are different, are quick to call them infidels and other
derogatory names, and say that they are going to hell, or tell them that they need to convert in order
to be “saved”. This is certainly due to a different perspective and a lack of understanding that we all
worship the same Supreme Being,
Srushti and Pralaya
The cosmos follows one cycle within a framework of cycles. It may have been created and reach an
end, but it represents only one turn in the perpetual Kalachakra, "wheel of time", which revolves
infinitely through successive cycles of manifestation and dissolution. Within this cycle of
manifestation and dissolution of the universe, the atman (the Self) also undergoes its own version
of cycle called Samsaara, the cycle of rebirth in which individual Self are repeatedly reincarnated.
For the Srushti (creations) of anything three causes are required to be fulfilled: Material cause,
instrumental cause and supporting cause. In Creation, Brahman is all of these three causes. He
evolves Himself into Moolaprakrithi or Primordial matter.
There are two types of Srushti (creations), Samashti Srushti, aggregate creation and Vyashti
Srushti, individual creation — the creation of Mahath out of Prakriti, of Ahankara and the 10 indriyas
of knowledge and karma, of Panchabhoothas and subtle elements. All these are called aggregate
creation. This is how the world or the universe was created. The further creation of human beings,
animals, trees and plants is called individual creation.
Samashti Srushti and Vyashti Srushti:
Samashti Srushti has been defined by Dr.S.M.S.Chari as “aggregate evolution of the Universe” and
Vyashti Srushti as “creation of the Universe of Space and matter with all its diversity” and its
infinitude.
The First stage is Vyashti Srushti and it is followed by the Samashti Srushti. Brahman/Isvaran
creates the Universe out of its own Sankalpam (will, resolve, volition). The evolution of Universe
from five gross/physical elements (Pancha Bhoothams)-- Aakasam, Vaayu , Tejas , Aapah and
Prithvi -- is first through Vyashti ; next follows Samashti Srushti, thru the mechanism of
Pancheekaranam (Quintiplication of the Pancha Bhoothas in different proportions) .These doctrines
stay as deep and profound topics of Vedhantha, Puranas and Agamas with some variations. We
will stick to the Upanishadic interpretations.
Many Upanishads (Chhadndogya, Taiitthreya, Svetasvathara, Brahadarayaka, Mandraka and
Subala) deal with the topic of Creation (Srushti/Sargam). They deal with the origin and evolution of
the Universe .They deal with the existence of the Universe before creation. They agree with one
voice that this universe existed in Brahman prior to its creation .The common passage “Idam Agra
Aseed, Ekameva, AdvidhIyam" is seen in different word orders in these Upanishads. They thus
affirm that this universe prior to its Srushti existed in an Unmanifest form in Brahman and later
became differentiated with limitless names and forms (Anantha Koti Naama Roopa Prapancham).
Following Taiitthreya Upanishad passage sums up the relations between Isvaran(Brahman) and
Universe (Jagath) this way:
"Brahman created all this, whatever is here. Having created it, it entered into it. Having entered it, it
became both sentient and the nonsentient, the defined and the undefined, the founded and the
unfounded, the non-inert and the inert, the true and the untrue. Brahman became all this".
The full translation of the above "Kaaranathvaathmathvadhi Vivaranam" section of Taiitthreya
Upanishad by Dr. N .S. Anantharanga Acchar Swamy in his most recent monograph on the
Upanishads takes this form:
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“He (the Anandamaya) willed (Soakamayatha). May I become many! May I be born (Bhausym
prajayeyethi) ! He made a deliberation (sa tapoathapyatha).He, having thus deliberated, created all
this, all that exists. Having created that, Brahman entered into that itself. Having entered into it, That
became Conscinet and the Inconscient; the defined and the undefined; the host of Sentients (that
forms of the ground of Nonsentients) and the Nonsentients (that are dependent); the Noninert and
the Inert; the true and the untrue. The true Brahman became all this that exists.
Therefore, they say that this (Universe) is that true Brahman. There occurs a verse pertaining to this
- "All this was in the beginning Unmanifested Brahman (without articulation of names and forms).
From that the manifested came into existence. That Brahman created itself by itself. So, Brahman is
called the one of good deed (Tasmaath Tat Sathkruthamuchyathaithi)".
The causal relationship between Brahman and the created Universe has been explored by the
Upanishads and commented upon by the three commentators: Acharya Raamanuja , Aadhi
Sankara and Maadhvachrya. There are distinct differences between Acharya Raamanuja's
Siddhanthams in the interpretation of Brahma Soothrams on this topic and those of the two other
Darsana Sthapakas. In our sampradhayam, Brahman as Saririn (individual soul) is “organically
related and eternally inseparable " from the Universe of sentients (Chith) and insentients (Achith) as
the body (SarIera ) of Brahman.
The three causes behind "the product" of Universe created by Brahman have been examined by the
various Upanishads. These three causes are Upadhana, Nimittha and Sahakari Kaaranams.
Upadhana Kaaranam relates to the material out of which the Universe is produced. Nimittha
Kaaranam deals with the instrumental cause that produced the Universe. And Sahakari Kaaranam
deals with the accessories needed to create this Universe. Brahman is the Kaaranam and Universe
is the Kaarya. Brahman in Visishtadhvaitha Vedhantha is the Upadhana (material) and Nimittha
Kaaranam (instrumental cause) and does not need any Sahakaris except its(Brahman's)
will/resolve .Brahman is thus recognized as the aadhara for the sentients and the insentients .
Brahma Soothram (II.1.27) explains the mystery (vichithra sakthi) of the evolution of Brahman into
the Universe (Parinaama) without affecting its Swarupa.
The Brahma Puraana declares:
"To continue with Creation, Brahma gave form to a Man and a Woman. The man was Swayambhu
Manu and the Woman was named Shatrupa. Humans are descended from Manu, that is the reason
they are known as Manavs."
After creating the Devas, Asuras, Pitras etc., Lord Brahma was completely exhausted and decided
to take a break. He sat ruminating about the direction his work had taken till now, when suddenly,
from his body, emerged a creature who looked a lot like him.
Indeed MANU is the root-word for both the Sanskrit 'Manushya' and the English 'Man' that derives
origin from the Germanic Mannus which stems from the same root as Manu.
This was the First Man, Swayambhu Manu (Born-on-his-Own) who was born with the ‘Kaya’ of his
father Brahma (‘Ka’-means Brahma, ‘ya’- means form). Interestingly, the same incident is noted in
Bible as - 'Man was created in the Image of His Maker!'
KARMA AND REBIRTH - GARUDA PURANA
Garuḍa Pur ṇa says that there are 8,400,000 types of species in existence broadly divided into four
categories. They are Aṇḍaja (born out of eggs like snakes, birds, fish, etc), Svedaja (born of sweat
like insects), Udbhijja (born out of seeds – plant kingdom) and Jar yuja (Viviparous). Out of these
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four categories, Aṇḍaja is the lowest and Jar yuja is the highest. It is extremely difficult for the lower
categories to attain a human form, considered to be as the highest.
In Garuda Paraná further says, among men, the one who deliberates on Vedic topics is the best.
Gods, demigods, saints, sages and ancestors are always present in those places where virtues and
dharma are upheld. Man is generally avaricious and longs for more and more. A man wants to
become a demigod, a demigod wants to become a god and a god wants to become the Brahman.
Their desires are endless. Men with avaricious desires fall into the hell and those without any
desire comfortably reach the heaven. During childhood, one is attached to his parents; during
adulthood, he is obsessed with his spouse and in his old age, he becomes obsessed with his
grandchildren. Unfortunately, none is attached the Brahman, the Self. It is easier to get a person
released from rope chains but a person with ‘bondage’ that is bound by attachment to his spouse,
children and grandchildren can never be freed.
Death is unavoidable. Man dies to be born again. He is born alone and dies alone. None
accompanies him both in birth and in death. He alone creates his karmas and he alone uses his
karmas. If he has created good karmas, he enjoys his life and if he has accrued bad karmas, he
suffers in life. His karmas transmigrate along with his soul. Once the physical body is burnt or
buried, his association with the material world is over. The status of a man purely depends upon
his previous deeds (karmas). One has to spend his wealth on virtuous deeds and actions. Any rite
without complete faith does not yield results at all, either in this birth or in future births. A rite
performed without faith does not accrue good karmas at all nor is he benefited in the present birth.
It is said that a man cannot attain heaven without begetting a son. Funeral rites performed by his
son is more beneficial than the rites performed by other than his own son.
If funeral rites are not performed properly, the departed soul roams about in the atmosphere for
some time and will be born again as worms and insects. It is difficult to get a human form, but it is
very easy for a man to be born as insects and animals due to his bad karmas. It must be
remembered that liberation is possible only through the human form. Therefore, as long as his
health permits, one should perform virtuous acts and provide gifts to the needy, to attain a human
form again in order to get liberation.
The basic question: “WHO IS GOD?”
In Sanskrit the word for God is ‘Bhagavan’. ‘Bhag’ implies six attributesŚ Absolute Fame, Absolute
Dharma, Absolute Wealth, Absolute Knowledge, Absolute Beauty and Absolute Detachment. One
possessing these attributes is “Bhagavan”, the Supreme Person or God.
In simple words, one personified as perfect – at par excellence is God. One who is Virtue-Incarnate
is God. The One who has lived to the infinite limits of right conduct is God. An example of such a
person in Hindu history is Maryada Purshottama like Shree Rama or Sri Krishna. A person who had
shown such qualities of par-excellence and can guide the rest of society to follow the right conduct
in living is known as the Incarnation of God, or an Avatara, God who descends into this material
realm. Or as the Vedanta-Sutras also say, “God, the Absolute Truth, is He from whom all else
manifests”
Unlike other religions in the World, the Hindu religion does not claim any one Prophet, it does not
worship any one God, and it does not believe in only one philosophic concept, it does not follow
only one act of religious rites or performances. In fact, it does not satisfy the traditional features of a
religion or creed. Hindu Religion is a way of life and nothing more"

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Prominent themes in Hindu beliefs include (but are not restricted to) Dharma (ethics/duties),
Sams ra (the continuing cycle of birth, life, death and rebirth), Karma (action, intent and
consequences), Moksha (liberation from Sams ra or liberation in this life), and the various Yogas
(paths or practices). Classical Hindu thought accepts four proper goals or aims of human life:
Dharma, Artha, Kama and Moksha. These are known as the Puru h rthas.
What is Dharma?
Hinduism is a traditional way of life. Many practitioners refer to Hinduism as San tana Dharma,
"The Eternal Law" or the "Eternal Way". The Sanskrit word ‘Dharma’ has a much deeper meaning
than religion and is not its equivalent. All aspects of a Hindu life, namely acquiring Wealth (Artha),
fulfillment of desires (Kama), and attaining Liberation (Moksha) are part of Dharma which
encapsulates the "Right Way of Living" and eternal harmonious principles in their fulfillment.
Dharma is considered the foremost goal of a human being in Hinduism. The concept Dharma
includes behaviors that are considered to be in accord with “ tam”, (ऋिं) the order that makes life
and universe possible, and includes duties, rights, laws, conduct, virtues and "right way of living".
Hindu dharma includes the religious duties, moral rights and duties of each individual, as well as
behaviors that enable social order, right conduct, and those that are virtuous Dharma,
In the Vedic religion, tam (ऋिं) "that which is properly/excellently joined; order, rule; truth" is the
principle of natural order which regulates and coordinates the operation of the universe and
everything within it. In the hymns of the Vedas, ta is described as that which is ultimately
responsible for the proper functioning of the natural, moral and sacrificial orders. Conceptually, it is
closely allied to the injunctions and ordinances thought to uphold it, collectively referred to as
Dharma, and the action of the individual in relation to those ordinances, referred to as Karma – two
terms which eventually eclipsed ta in importance as signifying natural, religious and moral order in
later Hinduism
San tana Dharma refers to the "eternal" duties all Hindus have to follow, regardless of class, caste,
or sect, such as honesty, refraining from injuring living beings, purity, goodwill, mercy, patience,
forbearance, self-restraint, generosity, and asceticism. This is contrasted with Swadharma, one's
"own duty", the duties to be followed by members of a specific caste and stage of life.
Defining Dharma in Mahabharata, the great epic which is acclaimed as the Manava Karthavya
Sastra (Code of Duties of Human beings) contains a discussion of this topic. On being asked by
Yuddhishtra to explain the meaning and scope of DHARMA, Bhishma who had mastered the
knowledge of Dharma replied thus:
िाृश८ अयं अनर
ु ्ण८ यर धिग: सद
ु ल
ु ब
ग :।
द्ु कं: रमलस््यािुं ि्कॳनार ्स्व्यथि ।
रभविगय भि
ू ानां धिगरवचनं कृिं ।
या्यि रभवस्य्
ु ि: स धिग इति तनच्हय: ॥ िहाभारि-शान्ि पवग : १०९ - ९-११
Tadrisho ayam anuprashno yatra dharmaha sudurlabaha
Dushkamha pralisankhyatum tatkenatra vysvasyathi
Prabhavarthaya bhutanam dharmapravachanam kritam
Yasyat prabhavasamyuktaha sa dharma iti nischayaha. Mahabharath-Shanthi Parva - 109-9-11

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Meaning: It is most difficult to define Dharma. Dharma has been explained to be that which helps
the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely
Dharma. The learned rishis have declared that which sustains is Dharma
Karna Parva — Ch. 69 Verse 58 eulogies Dharma in the following words:
धारणाि धिग मि्यहु धिो धरयिॳ रज: ।
यि ् ्या् धरनसंय्
ु िं स धिग इति तनच्हय: ॥ करना पवग ६९ – ५८
Dharanat dharma mityahu dharmo dhara-yate prajaha
Yat syad dharanasamyuktam sa dharma iti nischayaha. Karna Parva – 69.58
Meaning: Dharma sustains the society, Dharma maintains the social order, Dharma ensures well
being and progress of Humanity. Dharma is surely that which fulfils these objectives
JAIMINI, the author of the celebrated Purvamimamsa and Uthara Mimamsa, explains 'Dharma'
thus:
सहह तनरॳयसॳन प्
ु शंसय
ं न
ु न्िति रतिजनीिॳ: ।
िदमभधीयिॳ च८दनल्ण८ अररह८ धिग: ॥ जॴमिनी -२
Sahi nisreyasena pumshamsamyunaktiti pra-tijaneemahe
tadabhidhiyate chodanalakshno ariho dharmaha. - JAIMINII-2
Meaning: Dharma is that which is indicated by the Vedas as conducive to the highest good.
Therefore, Dharma embraces every type of righteous conduct covering every aspect of life
essential for the sustenance and welfare of the individual and society and includes those rules
which guide and enable those who believe in God and heaven to attain Moksha (eternal bliss).
Karma
Karma is a concept in Hinduism which explains causality through a system where beneficial effects
are derived from past beneficial actions and harmful effects from past harmful actions, creating a
system of actions and reactions throughout a soul's reincarnated lives forming a cycle of rebirth.
The law of karma is a simple and straightforward concept according to which beings, not just men,
are rewarded or punished according to their own actions and intentions. Thus good actions and
intentions reap good rewards and bad actions and intentions result in suffering and pain. With some
minor variations this concept is common to Hinduism, Buddhism, Jainism and Sikhism.
The law of Karma underpins the process of transmigration of the soul. Karma literally means
"action," but more often refers to the accumulated reactions to activities. Thus we talk of "good
karma" and "bad karma," which are stored reactions that gradually unfold to determine our unique
destiny.
In Vedic rituals on a daily basis, most Hindus observe at home. However, observations of these
rituals are performing greatly among regions, villages etc. Rituals on occasions like Birth of a child,
Annaprasham, Upanayanam Marriage and Death etc. involve what are often elaborate sets of
religious customs as Karma.
The self-determination and accountability of the individual soul rests on its capacity for free choice.
This is exercised only in the human form. Whilst in lower species, the atman takes no moral
decisions but is instead bound by instinct. Therefore, although all species of life are subject to the

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reactions of past activities, such karma is generated only while in the human form. Human life alone
is a life of responsibility.
According to Hindu scriptures, the law of karma is universal. Even gods are subject to it. Some
Puranas declare that the trinity of gods, Brahma, Vishnu and Siva, has attained their current
positions of divine responsibilities because of their meritorious actions in the previous cycles of
creation. Lord Krishna himself said to have died because of the unintentional action of a hunter,
who stuck an arrow in his toe, mistaking it to be a rabbit, as a consequences of his own act of killing
Bali from behind a tree in a deceptive manner in his previous incarnation as Lord Rama.
The Bhagavad Gita categorises karma, by listing three kinds of human actions: (1) Karma: those,
which elevate, (2) Vikarma: those, which degrade, and (3) Akarma: those, which create neither
good nor bad reactions and thus lead to liberation.
"In proportion to the extent of one's religious or irreligious actions in this life, one must enjoy or
suffer the corresponding reactions of his karma in the next." - Bhagvatha Purana 6.1.45.
The religious life of many Hindus is focused on devotion to God (perceived as Brahman, Shiva,
Vishnu, or Sakthi) or several gods. This devotion usually takes the form of rituals and practices
associated with sculptures and images of gods in home shrines.
Moksha:
Moksha (Sanskrit: ि८ष Mok a, "liberation") or Mukthi (Sanskrit: िनु ्ि, "release") is liberation from
Samsaara, the cycle of death and rebirth or reincarnation and all of the suffering and limitation of
worldly existence. It is a state of absolute freedom, peace and bliss, attained through Self-
Realization. This is the supreme goal of human endeavor, the other three being, dharma
(righteousness), Artha (wealth and power) and karma (sense-pleasure). It is seen as a
transcendence of phenomenal being, a state of higher consciousness, in which matter, energy,
time, space, karma (causation) and the other features of empirical reality are understood as Maya.
Meaning of Moksha as per Hindu traditions means gaining Mukthi i.e. liberation from the bondage
of karma, from the vicious cycle of birth and death forever! In other words, the transcendent state
attained as a result of being released from the cycle of rebirth. This becomes possible when human
beings after establishing absolute control over five senses and mind reached the stage of Nirvikalpa
Samadhi... the stage of nothingness... the stage of absolute wisdom!.
Moksha is seen as a final release from one's worldly conception of self, the loosening of the shackle
of experiential duality and a realization of one's own fundamental nature which is true being, pure
consciousness and Satchid nanda (bliss) an experience which is ineffable and beyond sensation.
According to Advaita Vedanta, at liberation the individual atman (or the Self) is realized to be one
with the Ground of all being — the Source of all phenomenal existence known as Brahman. The
self-as-individual is realized to have never existed. In other Dvaitha traditions it is held that the
identification between the liberated human being and God is not total but there is always some
distinction between the two. In Vaishnava, Moksha involves forsaking everything material and
establishing one's existence as a purely devoted servant of Vishnu (Bhagavan or God; also known
by many other names such as Krishna, Rama, Narayana, etc.). Some Hindu scriptures emphasize
this devotional conception of Moksha, which is achieved through the practice of Bhakti Yoga (Yoga
of worship) or Prapatti (surrender). On the other hand, works of the non-dualistic Hindu school,
Advaita Vedanta or Brahmavada whose doctrinal position is derived from the Upanishads, say that
the Self or Super-Soul is formless, beyond being and non-being, beyond any sense of tangibility
and comprehension.

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In Dvaita-Advaita (dualist) and qualified Advaitic schools of the personal Vaishnava traditions,
Moksha is defined as the loving, eternal union with Ishvara (God) and considered the highest
perfection of existence. The Bhakta (devotee) attains the abode of his supreme Lord in a perfected
state but maintains his or her individual identity, with a spiritual form, personality, tastes, pastimes,
and so on.
In Advaita philosophy, the ultimate truth is not a singular Godhead, per se, but rather is oneness
without form or being, something that essentially is without manifestation, personality, or activity.
Moksha is union with this oneness. The concepts of impersonal ‘Moksha’ and Buddhist ‘Nirvana’
are comparable. Indeed, there is much overlap in their views of higher consciousness and
attainment of enlightenment.
In Nastika religions such as Jainism and Buddhism, Moksha is a union with all that is, regardless of
whether there is a God or not. After Nirvana, one obtains Moksha. The Nirvana of Hinduism is
Brahma-Nirvana meaning that it will lead to God.
Aatmagyaan (आ्िञान - self-realization) is the key to obtaining Moksha. The Hindu is one who
practices karma and bhakti, knowing that Brahman (Absolute God) is unlimited and exists in many
different forms, both personal and impersonal.
Moksha in Hinduism and Jainism generally mean the same! In Christianity moksha is termed
salvation... in Buddhism ‘Nirvana’. The deeper meaning of Moksha in Hinduism simply means
liberation of the Atman soul from the cycle of birth and death forever! The moment human beings
reached the stage of enlightenment (Kaivalya Jnana)... one finally gained Moksha (Salvation) in that
lifetime!
Cessation of all Karma in entirety results from reaching the stage of enlightenment... never before!
Traveling the path of Jnana yoga... assimilating the pearls of wisdom contained in sacred Bhagavad
Gita of Hinduism... human beings finally emancipated forever from the cycle of birth and death...
reached the stage of enlightenment (Kaivalya Jnana) and finally Moksha (Salvation)
There are believed to be four yogas (disciplines) or maargas (paths) for the attainment of Moksha
from Sams ra. These are: Karma Yoga (working for the Supreme), Jnana Yoga (realizing the
Supreme), Raja Yoga (meditating on the Supreme) and Bhakti Yoga (serving the Supreme in loving
devotion). Different schools of Hinduism place varying emphasis on one path or other, some of the
most famous being the tantric and yogic practices developed in Hinduism. Today, the two major
schools of thought are Advaita Vedanta and Bhakti branches.
Samsāra:
Sams ra is the continuous cycle of life, death, and reincarnation envisioned in Hinduism and other
Indian religions. In Hindu and Buddhist practice, samara is the endless cycle of life and death from
which adherents seek liberation. In Hinduism, the prominent belief is that samara is a feature of a
life based on illusion (Maya). Illusion enables a person to think s/he is an autonomous being instead
of recognizing the connection between one's self and the rest of reality. Believing in the illusion of
separateness that persists throughout samara leads one to act in ways that generate karma and
thus perpetuate the cycle of action and rebirth. By fully grasping the unity or oneness of all things,
the believer has the potential to break the illusion upon which samara is based and achieve
moksha—liberation from samara.
Whereas moksha (liberation) acts as the positive motivation for Hindu religious practice, samara is
the negative motivation from which Hindus seek liberation. The undesirable nature of samara
comes from its unpredictability—people are unaware of how the actions or karma in their present
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life will affect their future. Because past lives affect future ones, a person is never sure about their
reincarnation and the suffering that might accompany it because of past actions. As the Indian
conception of human existence (prior to one’s enlightenment), samara is a central component of all
religions originating in India. Buddhists and Sikhs view samara in much the same way as Hindus,
and Buddhists particularly stress the concept that life is a form of suffering that is encountered and
perpetuated through samsara. Jainism sees samara as a base and mundane form of existence that
one ought to renounce.
Hence, this process of reincarnation is called Samsaara, a continuous cycle in which the soul is
reborn over and over again according to the law of action and reaction. At death many Hindus
believe the soul is carried by a subtle body into a new physical body which can be a human or non-
human form (an animal or divine being)
As the real self (atman) remains unchanged throughout life, it likewise continues after death. This
soul is carried within the subtle (astral) body to its next destination. The precise nature of the new
body is determined by the state of mind at death and is specifically influenced by (1) the person's
desires, and (2) his karma.
Samsara refers to the process of passing from one body to another throughout all species of life.
Hindus believe that consciousness is present in all life forms, even fish and plants. However, though
the soul is present in all species, its potential is exhibited to different degrees. In aquatics and
plants it is most "covered", practically asleep, whereas in humans it is most alert. This progression
of consciousness is manifest throughout six broad "classes of life, "namely (1) aquatics, (2) plants,
(3) reptiles and insects, (4) birds, (5) animals and (6) humans, including the residents of heaven.
Most Hindus consider samsara essentially painful, a cycle of four recurring problems: birth, disease,
old-age, and death.
In Bhagavad Gita,
दॳ हहन८ऽन्ि्यिा दॳ हॳ क९िारं य९वनं जरा।
ििा दॳ हा्िररानतिधीर्िर न ि्
ु यति।। रीिदभगव्गीिा - 2.13।।
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati Bhagavad-Gita: 2.13.(Contents of the Gīt Summarised)
Translation: “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their
disappearance in due course, are like the appearance and disappearance of winter and summer
seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate
them without being disturbed.”
Meaning: "As the embodied soul continually passes in this body from boyhood to youth to old age,
the soul similarly passes into a new body at death."
यं यं वापप ्िर्भावं ्यज्य्िॳ कलॳवरि ्।
िं ििॳवतॴ ि क९्िॳय सदा ि ावभापविः।। रीिदभगव्गीिा - 8.6।।
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah Bhagavad-Gita: 8.06.(Attaining the Supreme)
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Translation: "Whatever state of being one remembers when he quits his body, 0 son of Kunti, that
state he will attain without fail."
Meaning: Whatever state of being one remembers when he quits his body, that state he will attain
without fail.
र८रं चषुः ्पशगनं च रसनं राणिॳव च।
अथध्ठाय िनचचायं पवषयानप
ु सॳविॳ।। रीिदभगव्गीिा - 15.9।।
srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate Bhagavad-Gita:15.9 (The Yoga of the Supreme Person)
Translation: “The living entity, thus taking another gross body, obtains a certain type of ear,
tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a
particular set of sense objects.”
Meaning: In other words, if the living entity adulterates his consciousness with the qualities of cats
and dogs, in his next life he gets a cat or dog body and enjoys. Consciousness is originally pure,
like water. But if we mix water with a certain color, it changes. Similarly, consciousness is pure, for
the spirit soul is pure. But consciousness is changed according to the association of the material
qualities. Real consciousness is K ṇa consciousness. When, therefore, one is situated in K ṇa
consciousness, he is in his pure life. But if his consciousness is adulterated by some type of
material mentality, in the next life he gets a corresponding body. He does not necessarily get a
human body again; he can get the body of a cat, dog, hog, demigod or one of many other forms, for
there are 8,400,000 species.
A common misunderstanding in Hindus that they believe in the next life the soul becomes a
different person or even an animal. No, the soul retains its identity, and the same "real-self" passes
into a new body. Any differences between the bodies we now have and that which we receive in the
next life reflect the subtle (psychological) changes undergone in this chapter of life.
The essence of the above three Slokas that
 At death the soul passes into another body.
 It is carried within the subtle body.
 The next body is determined by the state of mind at death, and by the soul's desires and
deserts.
 The nature of the soul is the same, regardless of which body it resides in. Sams ra –
passing through the six categories of life-forms – is considered painful for the eternal soul.
Significance of Yoga:
in Hinduism the general name for spiritual disciplines is yoga, which means, literally, union of the
individual self with the Supreme Self, and also the method of this union.
Yoga means the realization in direct experience of the preexisting union between the individual
consciousness and the universal consciousness. There are different ways of expressing this,
including that Atman is one with Brahman, Jivatman is one with Paramatman, or Shiva and Shakti
are one and the same. Each of these ways of saying it come from a different viewing point, while

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they are not essentially different points of view. They all point in the same general direction of union
or Yoga.
There are different kinds of yoga suited to different temperaments. The kind of yoga that is
applicable to a man is determined by his innate tendencies. Though there are as many minds as
there are human beings, yet the Hindu psychologists speak of four general types; active, emotional,
introspective, and philosophical; and for each there is an appropriate yoga.
It is true that each mind contains some of the four traits, one particular trait is dominant and this
dominant trait indicates the type of the spiritual discipline a person should pursue.
Yoga is a science, that is, it is a body of techniques that lead us to consciously connect with
ourselves and with life. It is also the actual experience of connection that results from practicing the
techniques. There are many traditional yogic paths that facilitate connection to the highest truth and
awaken our own consciousness. These systems, such as tantra, mantra, laya, kundalini, bhakti,
jnana, karma yoga, and so on, give us the tools to achieve higher knowledge and the experience of
connection. They are suited to different personality types. They allow each one of us to access our
own truth and to arrive at that truth by our own means, through our own chosen path. It is very
important as yoga teachers to be totally respectful of every path.
“The soul is the same for all individuals and nations, but our conditioning and culture determines our
predisposition and outlook.” - B.K.S Iygenar
Hinduism contains within it six major schools of thought, or darshanas: Samkhya, Yoga, Nyaya,
Vaisheshika, Mimamsa and Vedanta. The underlying thread between these six darshanas is the
acceptance of the Vedas as the supreme revealed scriptures. Thus, Hindu philosophy is often
described as Vedic or the Vedic tradition. Hindus commonly referred to Hinduism as Sanatana
Dharma, or the Eternal Truth.
Also uniting the darshanas is the concept of pluralism, the belief that multiple paths exist to reach
liberation, or moksha, or oneness with God. In Hindu thought, the Divine or Supreme Being resides
within all that exists, and all humans, regardless of race, religion, sexual orientation or gender, have
the ability to achieve moksha. No one person is born saved or condemned, but rather earns the fruit
of his actions, words, and thoughts, or karma, and advances spiritually by acting in accordance with
dharma, or righteousness.
It is with this very basic understanding in mind that yoga should be examined.
Sri. T.K.V. Desikachar says, "Yoga is from the Vedas." -
At its broadest meaning of yoga, from the root word “yuj” in Sanskrit, means to unite. Most Hindu
texts discuss yoga as a practice to control the senses and ultimately, the mind. The most famous of
which is the Bhagavad Gita (dating back to 6th-3rd Century BCE3), where Krishna speaks of four
types of yoga - bhakti, or devotion; Jnana, or knowledge; Karma, or action; and Dhyana, or
concentration (often referred to as raja yoga, though not all sources agree on the term) - as paths to
achieve moksha, the ultimate goal for Hindus.
Of the four, the description of dhyana yoga has the most in common with yoga as it is largely
understood today.
िरॴकारं िनः कृ्वा यिथच्िॳन्ियरियः।
उपपवचयासनॳ य्
ु ्या्य८गिा्िपवशध
ु यॳ।।6.12।।
सिं कायमशर८रीवं धारय्नचलं न्िरः।

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संरॳ्य नामसकारं ्वं हदशचचानवल८कयन ्।।6.13।। रीिदभगव्गीिा
Tatraikagram manaah kritva yatchittendriyakriyaah.
Upvishyasne yunyjyadyogmatmavishuddhaye. 6.12.
Samam kayshirogrivam dharyannachlam sthiraah.
Samprekshya nasikagram svam disashchanvalokyan. 6.13. Srimad Bhagavad Gita.
Meaning: There, having the mind actively focused upon a single point, with thought and sense
activity controlled, Sitting on a seat, one should practice yoga for purification of the self. With an
aligned body, head, and neck-keeping these steady, without movement; Focusing the vision toward
the t ip of one’s nose without looking about in any direction. – Srimad Bhagavad Gita 6.12 - 13
Most importantly, the Bhagavad Gita makes clears that regardless of which path one embarks
upon, yoga is an individual journey that requires lifelong dedication, consistent practice, and
devotion to God.
Of course, the references to yoga are found throughout Hindu scripture.
The Katha Upanishad, dating back to 800 - 600 BCE4, states:
िवं य८गं इति ि्य्िॳ न्िरि ् इन्िय-धारणि ्
अरि्िास िदा भवति य८ग८ ही रबवतय९ कठ८पतनष् -2.3.11.
t m yogam iti manyante sthir m indriya-dh raṇ m,
apramattas tad bhavati, yogo hi prabhav pyayau.
Yama: The firm control of the senses, they regard as Yoga. At that time one gets careful, for, Yoga
is acquired and lost. - Kaṭhopaniṣad - 2.3.11
And the Svetasvatara_Upanishad (्वॳिाचविर८पतनशद), 600 - 500 BCE, explains the results or
outcomes for one who is steeped in the practice of yoga:
पथृ ि्यतिॳज८ऽतनलखॳ सिनु ्ििॳ प्चा्िकॳ य८गगण
ु ॳ रव्ृ िॳ ।
न ि्य र८ग८ न जरा न ि्ृ यःु राति्य य८गानननियं शरीरि ् ॥ ्वॳिाचविर८पतनशद-२.१२॥

prthivyaptejo'nilakhe samutthite panchatmake yogagune pravrtte ।

na tasya rogo na jara na mrtyuh praptasya yogagnimayam sariram ॥ Shvetashvatara Upanishad -
2.12.
Meaning: Meaning: When the fivefold qualities of yoga consisting of the earth, water, fire, air and
ether are firmly established in the body, then in that body strengthened by the fire of yoga, there is
no place for sickness, old age and death.
लघ्ु विार८नयिल८लप
ु ्वं वणगरसादः ्वरस९्ठवं च ।
ग्धः शभ
ु ८ िर
ू परु ीषि्पं य८गरवनृ ्िं रििां वदन्ि ॥ ्वॳिाचविर८पतनशद-२.१३॥

laghutvam arogyam alolupatvam varnaprasadah svarasausthavam cha ।

gandhah subho mutrapurisamalpam yogapravrttim prathamam vadanti ॥ 2.13

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Meaning: Lightness of being, health, steadiness, improvement in the complexion of the body,
perfection in the voice, sweetness of the body odor, slight excretions are said to be the first results
of the progress of yoga.
यिॴव बबंबं िद
ृ य८पमलतिं िॳज८ियं राजिॳ िि ् सध
ु ा्िि ् ।
ि्वाऽऽ्िि््वं रसिी्य दॳ ही एकः कृिािो भविॳ वीिश८कः ॥ ्वॳिाचविर८पतनशद-२.१४॥

yathaiva bimbam mrdayopaliptam tejomayam bhrajate tat sudhantam ।

tadva''tmatattvam prasamiksya dehi ekah krtartho bhavate vitasokah ॥ 2.14
Meaning: Just as a mirror shines brightly after it has been cleaned, so does the yogi who has
realized the true nature of his soul becomes integrated as one in his body, attains sense of
fulfillment and remains free from sorrow.
यदा्िि््वॳन िु र्िि््वं दीप८पिॳनॳह य्
ु िः रपचयॳि ् ।
अजं रुवं सवगि््वॴपवगशध
ु ं ञा्वा दॳ वं ि्
ु यिॳ सवगपापॴः ॥ ्वॳिाचविर८पतनशद-२.१५॥

yad atma tattvena tu brahma tattvam dipopameneha yuktah prapasyet ।

ajam dhruvam sarvatattvairvisuddham jnatva devam muchyate sarvapapaih ॥ 2.15॥
Meaning: Through the real nature of his own soul, as if by a lamp held on the nature of Brahman,
when he sees, his own real nature as one who is unborn and completely pure, He is freed from all
the fetters at once.
The slightly more recent Dhyanabindu Upanishad explains yoga as having six limbs - Asana,
Prayanama, Pratyahara, Dharana, Dhyana, and Samadhi - and goes on to provide postural detail:
There are as many postures as there are living creaturesś and Mahe vara (the great Lord) knows
their distinguishing features. Siḍḍha, Bhaḍra, Simha and Paḍma are the four (chief) postures.
Practicing Yoga spirituality gives us the inner strength to manage difficult situations and to keep
smiling. Being established in the Self, your inner peace spreads outward, and makes you a more
responsible human being full of caring, sharing and love. Yoga allows us to switch on the luminous,
intuitive and creative part of ourselves. This part makes our lives a joyful, fulfilling, and successful
journey. Without it, we live in a dull world of ignorance and monotony, searching for answers
outside of ourselves. By connecting to the luminous parts of ourselves, we discover and experience
the truth that everything we need to know is within. This is the blissful experience that yoga can
give. It radically transforms our lives. Yoga is a science of self-transformation, of speeding up our
natural evolution. And it is a journey that takes time. As teachers, we need to remember and
communicate that yoga is an amazingly broad and rich science of self-development and self-
exploration; that human existence is an amazingly wonderful, awesome, and occasionally terrifying
process; and that there are tools which can allow us to face life with more courage, awareness, skill
and higher consciousness.
Thus, the key to yoga is awareness–discovering the luminous intelligence that lies within us all.
When we find and cultivate this aspect of ourselves, we create our own health, happiness and
peace which we can then, in turn, convey to others. Today, the most commonly referenced text on
yoga is Patanjali’s Yoga Sutras, dating between 200 BCE – 2.
Hence, Yoga means the realization in direct experience of the preexisting union between the
individual consciousness and the universal consciousness. There are different ways of expressing
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this, including that Atman is one with Brahman, Jivatman is one with Paramatman, or Shiva and
Shakti are one and the same. Each of these ways of saying it come from a different viewing point,
while they are not essentially different points of view. They all point in the same general direction of
union or Yoga.
Not merely union of body and mind: It has become common to say that this union is merely the
union of the physical body and the mind. This allows both teachers and practitioners to dodge the
true meaning of Yoga so as to present it as being something other than a spiritual path such as only
physical health or fitness. It also allows people to avoid any sense of conflict with limited religious
views that have no place for such high direct experience.
Four Paths of Yoga: Jnana, Bhakti, Karma, Raja
The four paths of Yoga are Jnana Yoga, Bhakti Yoga, Karma Yoga, and Raja Yoga. These four
paths of Yoga are aspects of a whole that is called Yoga. The four paths of Yoga work together, like
fingers on a hand. While a Yogi or Yogini may focus exclusively on one of these approaches to
Yoga that is quite uncommon. For the vast majority of practitioners of Yoga, a blending of the four
traditional types of Yoga is most appropriate. One follows his or her own predisposition in balancing
these different forms of Yoga. These four paths of Yoga are aspects of a whole that is called Yoga.
The four paths of Yoga work together, like fingers on a hand.
Jnana Yoga: Jnana Yoga is the path of knowledge, wisdom, introspection and contemplation. It
involves deep exploration of the nature our being by systematically exploring and setting aside false
identities.
Bhakti Yoga: Bhakti Yoga is the path of devotion, emotion, love, compassion, and service to God
and others. All actions are done in the context of remembering the Divine.
Karma Yoga: Karma Yoga is the path of action, service to others, mindfulness, and remembering
the levels of our being while fulfilling our actions or karma in the world.
Raja Yoga: Raja Yoga is a comprehensive method that emphasizes meditation, while
encompassing the whole of Yoga. It directly deals with the encountering and transcending thoughts
of the mind.
Jnana Yoga:
Jnana in Hinduism is termed as knowledge acquired through meditation and study as a means of
reaching Brahman. It’s also called Brahmajnana.
The meaning of Kaivalya Jnana (the absolute knowledge) in Hinduism is that the stage when only
Jnana remains i.e. the stage of Absolute Wisdom! Devoid of all dross within when an Atman soul
reaches the stage of nothingness, one is said to have reached the stage of Kaivalya Jnana or
Absolute Wisdom!
Bhagavad Gita is clear on this explanation of Kaivalya Jnana!
Cessation of karma in the physical manifest life is not that easy! Surrounded by materialistic riches
galore... prompted by a bloated ego... the wanton desires and greed for materialistic riches... most
human beings in life desire traveling the spiritual path standing on platform of material riches. This
simply cannot be... the spiritual path can never be traveled following religion!
किेन्ियाणण संय्य य आ्िॳ िनसा ्िरन ् ।
इन्ियािागन्विढ
ू ा्िा मि्याचारः स उ्यिॳ ॥ रीिदभगव्गीिा ३-६॥

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karmendriy ṇi saṁyamya ya ste manas smaran
indriy rth n vimūḍh tm mithy c raḥ sa ucyate. - Srimad Bhagavad Gita -3.06
Meaning: “One who restrains the senses and organs of action, but whose mind dwells on sense
objects, certainly deludes himself and is called a pretender.” (Srimad Bhagavad Gita -3.06)
The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment,
are called hypocrites.
Kaivalya Jnana: is the Eternal wisdom on achieving which every Human Being Emancipates
forever. A stage in Life when a Human Being rises above the mundane and gains those Spiritual
Heights wherein nothing more is left to learn. All is Jnana, Kevala (only) Jnana (wisdom and only
wisdom)!
The stage of Kaivalya Jnana is achieved when one burns out his total Karma (of the past and
present) and what remains is only Jnana, Kaivalya Jnana. A stage of all bliss when having become
pure one can invoke all Jnana contained in the Cosmos. All mundane experiences of Life are left
with no meaning. Immersed in the thought of the Eternal ... Atman soul rejoices in the ever lasting
blissful state.
Ignorant in matters spiritual... a follower of path of religion (rituals) always pretends following path of
spirituality! One who did not understand even basics of spirituality, how could one realize anything
about God Almighty in ones lifetime? Just by forcibly stopping usage of five senses, one does not
succeed in establishing control over five senses! Control over five senses could never be
established that way.
All the five senses are primarily governed by mind power. If our mind remained active... how could
we subdue five senses in entirety? Control over five senses comes with time when we travelled
path of pure spirituality as detailed in Bhagavad Gita of Hinduism. Indulging in nishkama karma
yoga when we contemplated on God Almighty... dross impurities within our soul atman, the spirit
within reduced gradually!
A true seeker of spirituality never went to a temple, church or mosque. A true traveler of spiritual
path never indulged in pastimes that carried no meaning on spiritual journey. For a serious seeker
of spirituality, God Almighty always existed within us in miniscule form as our soul atman, the spirit
within! To know God... we had nowhere else to go! Remaining wherever we are, simply by indulging
in teachings contained in Bhagavad Gita we can reach God.
All their life Sri Ramakrishna Paramhansa and Maharishi Ramana never built an ashram
(hermitage) of their own. Why? Both these spiritual masters gained enlightenment (Kaivalya Jnana)
in their lifetime. After gaining enlightenment, both indulged in preaching to masses whatever they
learnt on spiritual path! Lying on a cot, both preached wisdom of Bhagavad Gita to masses at large!
A true spiritual preceptor, one who had negated karma to zero forever would never build an ashram
(hermitage) as it was totally unnecessary. The need to indulge rests with those who had yet to
establish absolute control over five senses and mind. One who was free of all bondages of earthly
manifest life never feared anything in life. Whatever the means available, one indulged in imparting
sacred wisdom to humanity at large!
A true spiritual preceptor always works like a true trustee of God Almighty, doing his bidding all the
time! To a true trustee of God almighty... everything belonged to God Almighty. One was only an
instrument in the hands of God Almighty, doing his bidding! By offering fruits of karma performed to
God Almighty all the time... a liberated seeker of spirituality never attached self to any kind of

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karma! Whatever little karma was necessary to maintain the body, one indulged in that! A pure soul
atman had no more goals to achieve in life.
Bhakti Yoga:
Bhakti (Sanskrit: भन्ि) literally means "attachment, participation, devotion to, fondness for,
homage, faith or love, worship, piety to (as a religious principle or means of salvation)". Bhakti, in
Hinduism, refers to devotion and the love of a personal god or a representational god by a devotee.
The word Bhakti comes from a root word “Bhaja” in Sanskrit which means to remember,
contemplate, worship, serve, adore, love and sing the glories and greatness of the creator. Four
main components of Bhakti are: chanting the glory of God, worshiping, service and surrender to
God. Bhakti may be defined as single-minded, constant, loving remembrance of God. In Srimad
Bhagavad Gita, Lord Sri Krishna explains:
अन्या-सॳटह सििि य८ िाँ ्िरिी तन्यसह
ि्यहाँ सल
ु भाह पािाग तन्या-य्
ु ि्या य८थगनाः॥ रीिदभगव्गीिा - ८-१४॥
ananya-cetah satatam yo mam smarati nityasah
tasyaham sulabhah partha nitya-yuktasya yoginah ॥ Srimad Bhagavad Gita 8.14
Meaning: For one who remembers Me without deviation, I am easy to obtain, O son of P th ,
because of his constant engagement in devotional service.
Para Bhakti comes when intellect surrenders to divine will in the spirit of true or pure love. Bhakti is
selfless loving contemplation of God. The one who always contemplates God with full faith is
considered to be the best of all yogis as given below: (Dhyana Yoga |The Yoga of Meditation)
य८थगनािपप सवेषां ि्गिॳना्िरा्िना |
रधावा्भजिॳ य८ िां स िॳ य्
ु ििि८ िि: || रीिदभगव्गीिा - ६-४७॥
yogin m api sarve h ṁ mad-gaten ntar- tman
hraddh v n bhajate yo m ṁ sa me yuktatamo mataḥ - Srimad Bhagavad Gita-6.47.
Of all yogis, those whose minds are always absorbed in me, and who engage in devotion to me
with great faith, them I consider to be the highest of all.
Meaning: Even amongst yogis, there are karma yogis, bhakti yogis, jñ na yogis, a hṭ ṅg yogis,
etc. Shree Krishna declares the bhakti yogi to be the highest, superior to even the best a hṭ ṅg
yogi and haṭha yogi. That is because bhakti, or devotion, is the highest power of God. It is such a
power that binds God and makes him a slave of his devotee. This verse puts to rest the debate
about which form of Yoga (Yog) is the highest.
In this verse, Shree Krishna has used the word “bhajate”. It comes from the root word “bhaj”, which
means “to serve.” It is a far more significant word for devotion than “worship,” which means “to
adore.” Here, Shree Krishna is talking about those who, not merely adore him, but also serve him
with loving devotion. They are thus established in the natural position of the soul as the servant of
God, while the other kinds of yogis are still incomplete in their realization. They have connected
themselves with God, but they have not yet situated themselves in the understanding that they are
his eternal servants.
The Supreme Personality of Godhead said to the Brahmana in the Srimad Bh gavatam::

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अहि भ्िा-पराथधन८ ही अ्विंिरा ईवा ्वीजा |
साधुभीर र्िा-रदाय८ भ्िायर भ्िा-जाना-रीयः॥ रीिदभागविपरु ाण -९.४.६३॥
ahaṁ bhakta-par dhīno hyasvatantra iva dvija
s dhubhir grasta-h idayo bhaktair bhakta-jana-priyaḥ Srimad Bh gavatapurana - 9.4.63.
"I am completely under the control of My devotees. Indeed, I am not at all independent. Because
My devotees are completely devoid of material desires, I sit only within the cores of their hearts.
What to speak of My devotee, even those who are devotees of My devotee are very dear to Me."
The bhakti yogi possesses the power of divine love, and is thus most dear to God and considered
by him to be the highest of all. Bhakti sees God as the most worshipable object of love, for
example, a personified monotheistic conception of Shiva or Vishnu. Unlike in Abrahamic traditions
or Vaishnava, Smartha does not prevent worship of other aspects of God, as they are all seen as
rays from a single source. The concept is essentially of devotional service in love, since the ideal
nature of being is seen as that of harmony, euphony, its manifest essence being love. By immersing
oneself in the love of God, one's Karmas (good or bad, regardless) slough off, one's illusions about
beings decay and 'truth' is soon known and lived. Both the worshiped and worshiper gradually loose
their illusory sense of separation and only One beyond all names remains.
Vedanta finds itself split threefold, though the dualist and modified non-dualist schools are primarily
associated with the foregoing thought of Bhakti. The most famous today is Advaita Vedanta, a non-
dual (i.e. no separation between the individual and reality/God/etc.) perspective which often played
the role of Hindu foil to contemporary Buddhist philosophy. In general, it focused on intense
meditation and moral realignment, its bedrock being the Upanishads, Brahma Sutras and the
teachings of its putative founder, Adi Sankaracharya. Through discernment of the real and the
unreal, as a peeling of the layers of an onion, the sadhaka (practitioner) would unravel the maya
(illusion) of being and the cosmos to find nothing within, a nothingness which was paradoxically
being, and transcendentally beyond both such inadequate descriptions. This was Moksha, this was
atman and Brahman realized as the substance and void of existential duality. The impersonalist
schools of Hinduism also worship various deities, but with the idea that such worship is ultimately
abandoned - both the worshiped and worshiper lose their individual identities.
Raja Yoga:
Raja yoga is the royal path of meditation. As a king maintains control over his kingdom, so can we
maintain control over our own “kingdom”—the vast territory of the mind. In raja yoga we use our
mental powers to realize the Atman through the process of psychological control.
The basic premise of raja yoga is that our perception of the divine Self is obscured by the
disturbances of the mind. If the mind can be made still and pure, the Self will automatically,
instantaneously, shine forth. Says the Bhagavad Gita:
“When, through the practice of yoga, the mind ceases its restless movements, and becomes still,
the aspirant realizes the Atman.”
If we can imagine a lake that is whipped by waves, fouled by pollution, muddied by tourists and
made turbulent by speedboats, we’ll get a fair assessment of the mind’s usual state.
"Raja Yoga is a science, art and a path in life to enhance, enrich and strengthen our spiritual focus."
-Walt Baptiste
"With Raja Yoga, benefits are experienced both immediately and long-term, not just on a physical
level but in all aspects of our lives. We experienced positive changes in our lives that include not
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just improved health, but greater awareness, mental clarity, self-confidence, and spiritual
attunement within ourselves and in relationship to the world around us." - -Michele Hébert and
Mehrad Nazari, Ph.D.
राजपव्या राजग्
ु यं पपवरमिदि्ु ििि ् ।
र्यषावगिं ध्यं सस
ु ख
ु ं किि
ुग ्ययि ् ॥९-२॥
rajavidya rajaguhyam pavitram idam uttamam
pratakshavagamam dharmamya susukham kartum avyayam. . Srimad Bhagavad-Gita, 9.2
“This knowledge is the king of all wisdom, the king of all that is confidential. It is the purest and the
topmost and because it gives direct perception of the self by realization it is the perfection of all
religion and everlastingly joyful to perform.”
Raja means King. A king acts with independence, self-confidence and assurance. Likewise, a Raja
Yogi is autonomous, independent and fearless. Raja Yoga is the path of self-discipline and practice.
Raja Yoga is also known as Ashtanga Yoga (Eight Steps of Yoga), because it is organised in eight
parts:
1. Yama - Self-control. 2. Niyama- Discipline. 3. Asana - Physical exercises. 4. Pranayama - Breath
exercises. 5. Pratyahara - Withdrawal of the senses from external objects. 6. Dharana –
Concentration. 7. Dhyana – Meditation. 8. Samadhi - Complete Realisation
The eight steps of Raja Yoga provide systematic instruction to attain inner peace, clarity, self-
control and Realisation.
The practitioner is required to adhere to all the precepts listed above and can attain the final stage
of Samadhi only after mastering the previous seven stages.
You can be noticed that each stage prepares you for growth to the next spiritual level by
progressively disciplining the body, mind and senses.
This type of meditation involving an elaborate process is best done under the supervision of a
teacher, who can act as a guide taking you through the path of least resistance as well as a coach
with whom you could discuss your spiritual experiences and get answers to your questions.
The real beauty of raja yoga meditation is that you don't have to be a believer to get started. Bring
an open mind and only believe what you directly experience.
The word ‘Meditation’ means ‘to think’. As we all know, man’s mind is, ordinary, occupied with
hundreds of thoughts of the world; in Raj-Yoga meditation, one withdraws one’s mind from all the
worldly thoughts, including the thoughts of one’s own body, and one collects ones, consciousness,
at least for sometimes, and thinks of the shining and peaceful self as a point of divine and conscient
light and, then, focuses one’s attention on god as supreme soul, who also is a point of conscient
light and is the ocean of peace. The inhibition of worldly thoughts and the recollection or
recapitulation of thoughts of the luminous self is attained by directing the flow of thoughts towards
god i.e. the supreme soul in his supreme adobe or Paramdham which is the world of divine light. In
this sense, this meditation is withdrawal or reversal of one’s consciousness, from the body and its
world to the soul and its silent world, or from the dark lanes of negative thoughts on the bright path
of contemplation on god. RajYoga
meditation may therefore, be defined as a disciplined exercise of awareness, utilizing such
processes as creatively thinking, intuitively perceiving and silently reflecting and concentrating on
the metaphysical truths of self and god which lead to comprehension and realization of the subject.
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This practice involves the turning of one’s mind and the flow of his love in the direction of god,
giving him the hot-link to communicate with him.
The spiritual knowledge also helps one to see the hidden benefits in every situation however
stressful it may seem at its outset. He always thinks about the positive side of the coin. Hans Selye,
Canada’s most honored scientist also laid importance on attitudes as “Rather than relying on drugs
or other techniques, I think there is a better way to handle stress, pleasant or unpleasant. More than
thinking about it, talking about it, what is needed is to practice the method to develop the positive
habit for the effective management of stress. Understanding of the spiritual knowledge helps one to
do positive thinking and transform his attitudes towards the stressful situation. Hence meditation
and spiritual knowledge help one to maintain stability of mind in the adverse circumstances. He
accepts criticism and tries to correct himself. He will not be influenced by anger, Hopelessness,
Attachment, Fear etc. He
remains away from the unhealthy habits which provide only a temporary pleasure and makes one’s
mind weak. Thus spirituality based positive thinking helps one to attain the highest level of
emotional equilibrium
Karma Yoga:
Work when performed as a spiritual discipline is called Karma Yoga. The purpose of the teachings
of the Bhagavad Gita is to solve a moral problem. It is the predominant topic of the Bhagavad Gita,
though the book deals with other Yogas as well.
‘In that which is night to all beings,’ says the Bhagavad Gita, ‘men of self-control are awake; and
where all beings are awake, there is night for the contemplative who see.’
The meaning of this passage is that to the unenlightened the supreme reality is like night; while
trying to understand it they see darkness and confusion. But the enlightened are fully awake with
regard to reality. Further, the physical world of names and forms is clear as day to the
unenlightened, but the enlightened see in it the darkness of night.
In the Bhagavad Gita, Arjuna asks Sri KrishaŚ ‘Under what compulsion does a man commit sin, in
spite of himself, and driven, as it were, by force?’
Krishna repliesŚ ‘It is desire; it is wrath, which springs from rajas.’ Know that this is our enemy here,
all devouring and the cause of all sin.’
The mind is by nature pure and clear, and capable of reflecting reality. The impurities in it, which
distort the image of reality, are created by desires and attachments. Being foreign to it, they may be
removed; and this is effected through the practice of disciplines. Thus the unenlightened man
becomes enlightened.
Arjuna’s dilemma was caused by his confusion about the two ideals, which, from time out of mind,
have moulded the Hindu pattern of life. These are the disciplines of action and renunciation,
distinctly laid down for two types of mind. The discipline of action is followed by the majority of men,
who believe in social obligations and who do not explain away the world and the individual ego as
unreal. They seek happiness here and hereafter. But a few persons who realise self-knowledge to
be the supreme duty of life and who are convinced of the transitory nature of all material
experiences either on earth or in heaven follow the discipline of renunciation, and seek liberation
from bondage to the phenomenal world.
Both disciplines are necessary to preserve the social stability; but their spheres must not be
confused. Arjuna obviously was not ready for the discipline of renunciation because he was
conscious of his duty to society and was still attached to his relatives and friends, whose death he
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anticipated with sorrow. Certainly he had not attained that spiritual elevation from which one sees
the illusory nature of worldly values, good or evil. He talked about renunciation only as an escape
from the unpleasant duties of life.
Krishna characterised this attitude as ‘lowness of spirit, unbecoming a noble mind, dishonorable,
and detrimental to the attainment of heaven, which every warrior covets.’ He advised Arjuna to
plunge into action and fight in a spirit of non-attachmentŚ ‘He who sees non-action in action, and
action in non-action, he is wise among men, he is yogi, and he is the doer of all actions.’ ‘He who is
free from the notion of egotism, and whose understanding is undefiled - though he slays these men,
he really slays them not nor is he stained by the result of slaying.’ This non-attachment is the secret
of work as a spiritual discipline.
[Note: Compare, for instance, where a judge, in accordance with law, carries out his duty as a judge
and passes a sentence of death upon some criminal, and the state executioner carries out such
death sentence.]
Mere karma or action is different from karma yoga, or action as a spiritual discipline. Karma is what
is done, a deed. Activity is seen everywhere, both in physical nature and in man. Nature is active;
for one sees activity in the stars and the planets, trees and rocks; space itself is vibrating. And there
is something in the very makeup of man- the spirit of rajas – which drives him into action in spite of
himself. His body is active when he is awake; his mind is active, both in the waking and dream
states; and his heart, lungs, and other organs are always active, even in deep sleep. The body
cannot be kept alive if one remains inactive. The preservation of the social order, too, demands
constant and vigilant action. Even religious disciplines, such as prayer, worship, and meditation, are
forms of activity. Though actionlessness may characterize a certain form of spiritual experience, it
cannot be attained without previous practice of the discipline of action.
When work is done without any desire for personal gain it becomes spiritual action. Such work is
utterly different from the mechanical action seen in the inorganic world, or the instinctive action
seen in the inorganic world, or the instinctive action at the infra-rational level, the egocentric action
of an average person.
karma in ordinary sense has a binding quality. It creates and leaves behind subtle impressions,
which at a future time and under favourable conditions become the causes of new actions. The new
actions likewise create another set of impressions, which in their turn become the causes of yet
other actions. So man works impelled by necessity; he has no freedom. Now the question arises as
to how one can avoid the bondage of the causal law and work as a free agent. The solution lies in
karma yoga. Karma yoga is the secret of action. It gives the worker evenness of mind in gain and
loss, success and failure.
According to the Bhagavad Gita actions bind men to their consequences and subject them to their
own karma. This however does not mean that inaction or non-action is a solution to the problem of
karma. The Bhagavad Gita makes it clear that a person does not attain freedom by abstaining from
work or by renouncing work (Ch.3.4).
न किगणािनार्भा्नॴ्क्यं पु
ु ष८ऽचनि
ु ॳ।
न च सं्यसनादॳ व मसपधं सिथधग्छति ॥ रीिदभगव्गीिा - ३-४॥
na karmnam anarambhata naishkarmyam purushah ashrute
na cha sanyasanadeva siddhim samadhigachhati Bhagavad Gita - Ch.3.4

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Translation: “Not by merely abstaining from work can one achieve freedom from reaction, nor by
renunciation alone can one attain perfection.”
This verse explains that without purity of heart, jnana does not take place. By not engaging in
activities recommended in the scriptures, one cannot attain jnana (naiskarmyam). One with an
impure heart cannot attain jnana by renunciation of activities recommended in the scriptures
(sannyasat).
न हह कनचच्षणिपप जािु ति्ठ्यकिगकृि ् ।
कायगिॳ ्यवशः किग सवगः रकृतिजॴगण
ुग ःॴ ॥ रीिदभगव्गीिा - ३-५॥
na hi kaschkshana api jatu tishathati akarmkrit
karyate hi avashaha karma sarvaha prakitijaih gunaih Bhagavad Gita - Ch.3.5
Meaning: Everyone is forced to act helplessly according to the qualities he has acquired from the
modes of material nature; therefore no one can refrain from doing something, not even for a
moment.
It is not a question of embodied life, but it is the nature of the soul to be always active. Without the
presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be
worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the
spirit soul has to be engaged in the good work of Krishna consciousness, otherwise it will be
engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul
acquires material modes, and to purify the soul from such affinities it is necessary to engage in the
prescribed duties enjoined in the shastras. But if the soul is engaged in his natural function of
Krishna consciousness, whatever he is able to do is good for him. The Srimad-Bhagvatam affirms
this:
्य््वा ्वधिं चरणा्बज
ु ं हरॳ भज
ग ्नप्व८ि पिॳ्िि८ यहद ।
यर ्व वा भििभद
ू ि्ु य रकं क८ वािग आति८भजिां ्वधिगि: ॥ रीिदभागविपरु ाण - १.५.१७ ॥
tyaktva sva-dharmam caranambujam harer
bhajann apakvo ’tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto ’bhajatam sva-dharmatah Srimad-Bhagvatam -1.5.17
Translation: If by any chance, a person worships the lotus-feet of Lord Sri Hari by giving up his
own duties, falls from that path when he is yet unripe in devotion, will anything inauspicious happen
to him anywhere at any point? On the other hand, what great purpose is achieved by practicing
merely one's swadharma by those who do not sing Lord Vasudeva's glories?
in this verse Sage Narada says that Sage Vyasa must instruct only devotion to Lord Hari even at
the cost of giving up one’s Nithya and Naimittika karmas. These two karmas are the actions
ordained by the Vedas that must be compulsorily performed according to one’s position in life and
this is called swadharma. It is commonly believed to be a great sin to give up one’s swadharma. But
Naradamuni boldly declares that one can neglect even that to perform Hari Keerthanam (singing
the praises of Lord Hari).
Now, there is no question about a person, who attains fulfillment in the path of devotion by giving up
his duties. But what is the predicament of one who has fallen from the path of devotion before

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attaining the highest and has also given up his swadharma? Narada assures in this verse – “Even if
one gives up his swadharma for the sake of adoring the feet of Lord Hari, but falls without attaining
the highest, has ever calamity befallen such a person? Never in the past has a devotee faced
calamity and nor will he in the future! A person might ‘fall’ from the path of devotion due to either
death or because of having gone astray from that path. In any case, since a person who has
developed a taste for devotion is no more bound to prescribed actions. Therefore even if he has
fallen and attains lower births he never faces misfortune due to the good impressions present in his
heart by virtue of his devotion.
There are many instances where even if a devotee goes astray or dies before his devotion ripens,
he again comes back to this path of devotion and the Lord never lets down a devotee. The Lord
himself declares in the ‘Gita’ – “....न ही क्याणकृिः कनचचि ् दग
ु तग िं ििा गछति਻ (“… na hi kalyaanakrith
kaschit durgathim thaatha gachathi” - never does a person who indulges in pious acts face
misfortune) and “न िं भ्िहह रणचयति” ( “na me bhakthah pranashyathi” - never does my devotee
perish).
On the other hand what great result can be achieved by a person who merely adheres strictly to his
swadharma and fails to adore the Lord? If a person blindly practices perfectly his swadharma but
fails to develop devotion to the Lord, then his efforts are futile. Nothing significant is achieved by
such a person for the fulfillment of practicing ones swadharma is attained only when the Lord is
pleased and it is devotion alone that can please the Lord.
This is so because it is not possible for anyone to remain inactive even for a moment as the Gunas
drive every one hopelessly to perform actions (Srimad Bhagavad Gita - Ch.3.5 above mentioned),
mentally, if not physically. Besides, some actions such as breathing and digestion are performed
autonomously. Without such actions even the maintenance of the body is not truly possible
(Ch.3.8).
तनयिं कुु किग ्वं किग ्याय८ ्यकिगणः ।
शरीरयारापप च िॳ न रमस््यॳदकिगणः ॥ रीिदभगव्गीिा - ३-८॥
niyatam karu karma tvam karma jyayo hi akarmanah
shariryatra api cha te na prasidhyayeda karmanaha
Translation: ntil the mind and intellect reach a state where they are absorbed in God-
consciousness, physical work performed in an attitude of duty is very beneficial for one’s internal
purification. Hence, the Vedas prescribe duties for humans, to help them discipline their mind and
senses. In fact, laziness is described as one of the biggest pitfalls on the spiritual path.
You should thus perform your prescribed Vedic duties, since action is superior to inaction. By
ceasing activity, even your bodily maintenance will not be possible.
So the scripture declares that action is superior to inaction and the best means to attain liberation
provided we know how to perform them without incurring the karma arising out of them.
The body needs food for its survival. Food comes from God only. The virtuous ones who know this
eat only that which has been offered to God as a sacrifice, for the sake of nourishing their bodies
alone. By doing so, they do not incur any sin (Ch.3.13).
यञमश्टामशन: स्ि८ ि्
ु य्िॳ सवगरकन्बषॴ: |
भ्
ु जिॳ िॳ ्वघं पापा यॳ पच््या्िकारणाि ् || रीिदभगव्गीिा - ३ १३ ||

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yajña- hi hṭ hinaḥ santo muchyante sarva-kilbi haiḥ
bhuñjate te tvaghaṁ p p ye pachanty tma-k raṇ t
Translation: The spiritually-minded, who eat food that is first offered in sacrifice, are released from
all kinds of sin. Others, who cook food for their own enjoyment, verily eat only sin.
In this path of action there is no loss, nor any reverse reaction. Even a little practice safeguards one
from the fear of birth and death (Ch.2.40).
नॳहामभििनाश८ऽन्ि र्यवाय८ न पव्यिॳ |
्व्पितय्य धिग्य रायिॳ िहि८ भयाि ् || रीिदभगव्गीिा - २.४० ||
neh bhikrama-n ho ’sti pratyav yo na vidyate
svalpam apyasya dharmasya tr yate mahato bhay t
Translation: Working in this state of consciousness, there is no loss or adverse result, and even a
little effort saves one from great danger.
According to the Gita, man's right is to work only, but not to the fruit of his actions or to inaction
(Ch.2.47).
किग्यॳवाथधकार्िॳ िा फलॳषु कदाचन |
िा किगफलहॳ िभ
ु ि
ूग ाग िॳ स्ग८ऽ््वकिगणण || 47 ||
karmaṇy-ev dhik ras te m phale hu kad chana
m karma-phala-hetur bhūr m te saṅgo ’stvakarmaṇi
Translation: You have a right to perform your prescribed duties, but you are not entitled to the
fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be
attached to inaction.
This is an extremely popular verse of the Bhagavad Gita, so much so that even most school
children in India are familiar with it. It offers deep insight into the proper spirit of work and is often
quoted whenever the topic of karm yog is discussed. The verse gives four instructions regarding the
science of work: 1) Do your duty, but do not concern yourself with the results. 2) The fruits of your
actions are not for your enjoyment. 3) Even while working, give up the pride of doership. 4) Do not
be attached to inaction.
True Karmayoga consists of performing ones duty without attachment and remaining even minded
in success and failure (Ch.2.48).
य८ग्ि: कुु किागणण स्गं ्य््वा धन्जय |
मस््यमस््य८: सि८ भ्ू वा सि्वं य८ग उ्यिॳ || 48||
yoga-sthaḥ kuru karm ṇi saṅgaṁ tyaktv dhanañjaya
siddhy-asiddhyoḥ samo bhūtv samatvaṁ yoga uchyate
Translation: Be steadfast in the performance of your duty, O Arjun, abandoning attachment to
success and failure. Such equanimity is called Yog.
The fruits of your actions are not for your enjoyment. To perform actions is an integral part of
human nature. Having come into this world, we all have various duties determined by our family
situation, social position, occupation, etc. While performing these actions, we must remember that
we are not the enjoyers of the results—the results are meant for the pleasure of God. The individual
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soul is a tiny part of God (verse 15.7), and hence our inherent nature is to serve him through all our
actions.
दशा भि
ू मिदि ् ि्य जगि्िावावार जंगिं
रीिन नारायान्वािी जग्पिनरभई
ु ्वरह: (पदि परु ाण)
d sa bhūtamidaṁ tasya jagatsth vara jangamam
hrīmann r yaṇa sw mī jagat nprabhurī hwaraḥ (Padma Puran)
“God is the Master of the entire creation; all moving and non-moving beings are his servants.”
Material consciousness is characterized by the following manner of thoughts, “I am the proprietor of
all that I possess. It is all meant for my enjoyment. I have the right to enhance my possessions and
maximize my enjoyment.” The reverse of this is Spiritual consciousness, which is characterized by
thoughts such as, “God is the owner and enjoyer of this entire world. I am merely his selfless
servant. I must use all that I have in the service of God.” Accordingly, Shree Krishna instructs Arjun
not to think of himself as the enjoyer of the fruits of his actions.
This can be accomplished by controlling the senses (Ch.2.64 &65) and the desires (Ch.2.71).
राग्वॳषपवय्
ु िॴ्िु पवषयातनन्ियॴचचरन ् |
आ्िवचयॴपवगधॳया्िा रसादिथधग्छति || 64||
r ga-dve ha-viyuktais tu vi hay n indriyai h charan
tma-va hyair-vidhey tm pras dam adhigachchhati
Translation: But one who controls the mind, and is free from attachment and aversion, even while
using the objects of the senses, attains the Grace of God.
The entire downward spiral leading to ruin begins with contemplating happiness in sense objects.
Now, the urge for happiness is as natural to the soul as thirst is to the physical body. It is impossible
to think “I will not contemplate happiness anywhere,” because it is unnatural for the soul. The
simple solution then is to envision happiness in the proper direction, i.e. in God. If we can
repeatedly revise the thought that happiness is in God, we will develop attachment toward him. This
divine attachment will not degrade the mind like material attachment; rather, it will purify it. God is
all-pure, and when we attach our mind to him, the mind will also become pure.
Thus, whenever Shree Krishna asks us to give up attachment and desire, he is referring only to
material attachment and desire. Spiritual attachment and desire are not to be given up; in fact, they
are most praiseworthy. They are to be cultivated and increased for purification of the mind. The
greater the burning desire we develop for God, the purer our mind will become. The Jñ nīs who
propound the worship of the undifferentiated attributeless Brahman do not understand this point
when they recommend giving up all attachments. However, Shree Krishna states: “Those who
attach their minds to me with unadulterated devotion rise above the three modes of material nature
and attain the level of the supreme Brahman.” (Bhagavad Gita 14.26) He repeatedly urges Arjun to
attach his mind to God in many verses ahead, such as 8.7, 8.14, 9.22, 9.34, 10.10, 12.8, 11.54,
18.55, 18.58, 18.65, etc.
Attachment and aversion are two sides of the same coin. Aversion is nothing but negative
attachment. Just as, in attachment, the object of attachment repeatedly comes to one’s mindś
similarly, in aversion, the object of hatred keeps popping into the mind. So attachment and aversion
to material objects both have the same effect on the mind—they dirty it and pull it into the three
modes of material nature. When the mind is free from both attachment and aversion, and is
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absorbed in devotion to God, one receives the grace of God and experiences his unlimited divine
bliss. On experiencing that higher taste, the mind no longer feels attracted to the sense objects,
even while using them. Thus, even while tasting, touching, smelling, hearing, and seeing, like all of
us, the sthita prajña is free from both attachment and aversion.

रसादॳ सवगद:ु खानां हातनर्य८पजायिॳ |

रस्नचॳिस८ ्याशु बपु ध: पयगवति्ठिॳ || 65||
pras de sarva-duḥkh n ṁ h nir asyopaj yate
prasanna-chetaso hy hu buddhiḥ paryavati hṭhate
Translation: By divine grace comes the peace in which all sorrows end, and the intellect of such a
person of tranquil mind soon becomes firmly established in God.
Grace is like a divine energy that floods into a person’s personality. By grace, God who is sat-chit-
nand bestows his divine knowledge, divine love, and divine bliss. This entrenches the intellect, like
the North Star, in the love, bliss, and knowledge of God. By God’s grace, when we experience the
higher taste of divine bliss, the agitation for sensual happiness is extinguished. Once that hankering
for material objects ceases, one goes beyond all suffering and the mind becomes tranquil. In that
state of internal fulfillment, the intellect becomes firm in its decision that God alone is the source of
happiness and is the final goal of the soul. Previously, the intellect was accepting this only on the
basis of knowledge as stated in the scriptures, but now it gets the experience of perfect peace and
divine bliss. This convinces the intellect beyond any shadow of doubt, and it becomes steadily
situated in God.
पवहाय कािा्य: सवाग्पि ु ांचचरति तन:्पह
ृ :|
तनिगि८ तनरह्कार: स शान्ििथधग्छति || 71||
vih ya k m n yaḥ sarv n pum n h charati niḥsp ihaḥ
nirmamo nirahank raḥ sa h ntim adhigachchhati
Translation: That person, who gives up all material desires and lives free from a sense of greed,
proprietorship, and egoism, attains perfect peace.
In this verse, Shree Krishna lists the things that disturb one’s peace, and then asks Arjun to give
them up -
Material desires:. The moment we harbor a desire, we walk into the trap of greed and anger.
Either way, we get trapped. So the path to inner peace does not lie in fulfilling desires, but instead
in eliminating them.
Greed.\:Firstly, greed for material advancement is a great waste of time. Secondly, it is an endless
chase. In developed countries, very few people are deprived of enough to eat and wear, and yet
they remain disturbed; this is because their hankering is still unsatisfied. Thus, those who possess
the wealth of contentment possess one of the biggest treasures of life.
Ego: Most of the quarrels that erupt between people stem from the ego. Mark H McCormack,
author of What They Don’t Teach You At Harvard Business School writesŚ “Most corporate
executives are one giant ego, with a couple of arms and legs sticking out.” Statistics reveal that a
majority of executives, who lose their jobs in the senior management level, do so not because of
professional incompetence, but because of interpersonal issues. The way to peace is not to nurture
and increase pride, but to get rid of it.
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Proprietorship: The feeling of proprietorship is based upon ignorance because the whole world
belongs to God. We came empty-handed in the world, and we will go back empty-handed. How
then can we think of worldly things as ours?
A true Karmayogi knows that controlling the senses is very important.
किेन्ियाणण संय्य य आ्िॳ िनसा ्िरन ् |
इन्ियािागन्विढ
ू ा्िा मि्याचार: स उ्यिॳ || 6||
karmendriy ṇi sanyamya ya ste manas smaran
indriy rth n vimūḍh tm mithy ch raḥ sa uchyate (Ch.3.6).
Translation: Those who restrain the external organs of action, while continuing to dwell on sense
objects in the mind, certainly delude themselves and are to be called hypocrites.
Shree Krishna states in this verse that people who externally renounce the objects of the senses
while continuing to dwell upon them in the mind are hypocrites, and they delude themselves.
Attracted by the lure of an ascetic life, people often renounce their work, only to discover later that
their renunciation is not accompanied by an equal amount of mental and intellectual withdrawal
from the sensual fields. This creates a situation of hypocrisy where one displays an external show
of religiosity while internally living a life of ignoble sentiments and base motives. Hence, it is better
to face the struggles of the world as a Karma yogi, than to lead the life of a false ascetic. Running
away from the problems of life by prematurely taking Sany s is not the way forward in the journey
of the evolution of the soul.
Saint Kabir stated sarcastically:
िन न रṅगायॳ ह८, रṅगायॳ य८गी कप आ
जिवा बढाए य८गी धतु नया रि ्औलॳ,
दहहया बढाए य८गी बतन गयॳलॳ बकरा
mana na raṅg ye ho, raṅg ye yogī kapa
jatav baḍh e yogī dhuniy ramaule,
dahiy baḍh e yogī bani gayele bakar ]
Meaning: “O Ascetic Yogi, you have donned the ochre robes, but you have ignored dyeing your
mind with the color of renunciation. You have grown long locks of hair and smeared ash on your
body (as a sign of detachment). But without the internal devotion, the external beard you have
sprouted only makes you resemble a goat.”
The Puranas relate the story of two brothers, Tavrit and Suvrit, to illustrate this point. The brothers
were walking from their house to hear the hrīmad Bh gavatam discourse at the temple. On the
way, it began raining heavily, so they ran into the nearest building for shelter. To their dismay, they
found themselves in a brothel, where women of disrepute were dancing to entertain their guests.
Tavrit, the elder brother, was appalled and walked out into the rain, to continue to the temple. The
younger brother, Suvrit, felt no harm in sitting there for a while to escape getting wet in the rain.
Tavrit reached the temple and sat for the discourse, but in his mind he became remorseful, “O how
boring this is! I made a dreadful mistake; I should have remained at the brothel. My brother must be
enjoying himself greatly in revelry there.” Suvrit, on the other hand, started thinking, “Why did I
remain in this house of sin? My brother is so holy; he is bathing his intellect in the knowledge of the
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Bh gavatam. I too should have braved the rain and reached there. After all, I am not made of salt
that I would have melted in a little bit of rain.”
When the rain stopped, both started out in the direction of the other. The moment they met,
lightning struck them and they both died on the spot. The Yamadoothas (servants of the god of
Death) came to take Tavrit to hell. Tavrit complained, “I think you have made a mistake. I am Tavrit.
It was my brother who was sitting at the brothel a little while ago. You should be taking him to hell.”
The Yamadoothas replied, “We made no mistake. He was sitting there to avoid the rain, but in his
mind he was longing to be at the Bh gavatam discourse. On the other hand, while you were sitting
and hearing the discourse, your mind was yearning to be at the brothel.” Tavrit was doing exactly
what Shree Krishna declares in this verse; he had externally renounced the objects of the senses,
but was dwelling upon them in the mind. This was the improper kind of renunciation.
The next verse states the proper kind of renunciation.
He therefore engages in actions by restraining his mind and the senses, unattached, directing his
organs to work.
यन््वन्ियाणण िनसा तनय्यारभिॳऽजन
ुग ।
किेन्ियॴः किगय८गिस्िः स पवमश्यिॳ ॥ ३-७॥
yah tu indriyani mansa niyamya arbhate arjuna
karmendriyaih karmayogam asaktah sah vishishyate (Ch.3.7).
On the other hand, he who controls the senses by the mind and engages his active organs in works
of devotion, without attachment, is by far superior. He overcomes in this way desires and is self
contended, taking delight in the self alone Further Sri Krishna Says:

य््वा्िरतिरॳ व ्यादा्िितृ िचच िानवः ।

आ्ि्यॳव च स्ि्ु ट्ि्य कायं न पव्यिॳ ॥३-१७॥
yah tu atmaratir eva syat atmatriptah cha manavah
atmani eva cha santushtah tasya karyam na viddyate (Ch.3.17).
One who is, however, taking pleasure in the self, who is illumined in the self, who rejoices in and is
satisfied with the self only, fully satiated—for him there is no duty.
For him there is no interest whatsoever in performing actions or in not performing actions, nor does
he depend upon any one for anything
नॴव ि्य कृिॳनािो नाकृिॳनॳह कचचन ।
न चा्य सवगभि
ू ष
ॳ ु कनचचदिग्यपारयः ॥३-१८॥
na eva tasya kritena arthah na akritena eha kaschan
na cha asya sarvabhuteshu kaschit arthavya pashrayah (Ch.3.18).
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he
any reason not to perform such work. Nor has he any need to depend on any other living being. He
thus performs his duty without attachment.
Even the Lord Supreme is a true Karmayogi, for he also engages himself in actions, though there is
nothing in the three worlds for Him to do or attain. He performs actions so that men would follow His
example and also that worlds could be saved from disorder and confusion The ignorant acts with

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selfish motives, with attachment, while the wise act without attachment for the general welfare of
the world (Ref. Gita - Ch.3.22, 23, 24 & 25).
The sense of doership is another area of internal reform. The knower of the Gunas knows that all
actions are caused by the triple qualities of nature (Ch.3.27) and therefore he remains detached
(Ch.3.28). He surrenders all his actions to God, with His mind fixed on Him freed from expectations,
attachment and mental agitations (Ch.3.29).It is not restraint of actions but restraint of the senses
which is important (Ch.3.34).
Even if the duty is of imperfect nature one should not abandon it and take up a new one for
however imperfect the duty may be real fulfillment comes only by performing ones duty but not by
avoiding it.
Reincarnation and Karma:
Two important tenets of Hinduism that guide one's actions and influence suffering are karma and
reincarnation. Reincarnation essentially means to be born again. The body is like a set of clothes
that the soul removes before putting on new clothing. From a Hindu viewpoint, one can be born as
a human, an animal, an insect, or even a plant. What form the next incarnation takes depends on
karma, and one can move up or down the hierarchy. If a person has lived a good life and performed
more good deeds than bad, they are born into a more fortunate existence.
Karma guides, how a Hindu lives, and each person's deeds both in current and past lifetimes
determine what sort of rebirth they attain. Karma is a combination of cosmic and moral cause and
effect that crosses lifetimes and life lessons learned for spiritual growth. There are three types of
karma: karma from past lives that may or may not be experienced in the present lifetime, karma
currently being created, and future karma or karmic experiences saved for a future lifetime. A
devout Hindu will be non-violent on every level including the practice of vegetarianism. The ultimate
goal after living many lifetimes is to be released from rebirth or to achieve moksha; and becoming
one with Brahman.
OUR WISE RISHIS OF LONG AGO desired to know the mysteries of life and death. What happens
after death? Why is there so much happiness for some and suffering for others in a lifetime? The
Gods revealed to the rishis in their deepest meditations the answers to these puzzling questions.
They revealed the laws of karma and reincarnation which are now two of Hinduism's most central
beliefs. They capsulise our ancient religion's view of life, death and immortality. All Hindus know
that they take many births and receive the results of their own actions in this and future lives.
Karma is the law of action and reaction which governs life. The soul carries with it the mental
impressions it received during its earthly life. These characteristics are collectively called the karma
of the soul. Karma literally means "deed or act", and more broadly describes the principle of cause
and effect. Karma is not fate, for God endowed his children with the power to act with free will.
Esoterically, karma refers to the totality of our actions and their concomitant reactions in this and all
previous lives, all of which determine our future.
Try striking the top of a table with your bare knuckles? It would hurt, wouldn't it? The harder you
strike, the more the pain. Action is followed by reaction. And, the reaction is equal to the action. In a
similar way, if you cause pain to someone else, you can be certain that the same pain will come
back to you. It may not return immediately, maybe not even during this lifetime. But it will return in
your next life, or even in some life after that. When the reaction to your previous action of causing
pain to another being does return to you, you will feel the same pain. If the pain inflicted was
mental, mental pain will return. If the pain inflicted was emotional, emotional pain will return. If the
pain inflicted was physical, physical pain will return. Be it mental, emotional or physical. That is why
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even good people suffer. They may be paying for some action that was done in a past life. If you do
good, too, the good will be returned to you somehow.
Yes! Karma is the law of action and reaction which governs life. The soul reaps the effects of its
own actions. If we cause others to suffer, then the experience of suffering will come to us. If we love
and give, we will be loved and given to. Thus, each soul creates its own destiny through thought,
feeling and action. Karma is a natural law of the mind, just as gravity is a law of matter.
WHAT IS REINCARNATION?
“Birth and death are doors through which you pass from one dream to another. Someone is born on
Earth in France as a powerful king, rules for a time, then dies. He may be reborn in India, and travel
in a bullock cart into the forest to meditate. He may next find rebirth in America as a successful
businessman; and when he dreams death again, reincarnates perhaps in Tibet as a devotee of
Buddha and spend his entire life in a lamasery… What is the difference? Each existence is a dream
within a dream, is it not?” Paramhansa Yogananada
Swami Vivekananda also talks about “the doctrine of the Atman and the reincarnation of the soul; it
maintains that innumerable individual souls, having taken body after body again and again, go
round and round in the wheel of birth and death according to their respective Karmas; this is
Samsâravâda, or as it is commonly called the doctrine of “Rebirth.”
There are four basic principles involved in the explanation of Hindu doctrine of reincarnation. First
is, the belief in the permanence of the essential self (Soul, Atma). Without this belief of Soul’s
permanent nature, the discussion of reincarnation is meaningless. Second, the belief in Avidya
(ignorance) which causes the self assumes an individuality of its own resulting in multiple births.
Third, the belief in the concept of liberation (Moksha), Moksha implies that one has the potential to
realize one’s own true self. It is considered the birthright of every Hindu to be liberated from human
bondage and be united with the Brahman (God, the Supreme Spirit) provided one is released from
the ignorance. Fourth, the law of Karma affects the theory of rebirth. According to this law, every
action of the individual leads to an inevitable result, good or bad. The actions in the present life
conditions future nature of birth the same way as the actions in the previous life impacted the
present life.
Life does not end at the death of the physical body. The body dies but the soul does not. It lives on
in a counterpart of the physical body which is called the astral body. The astral body is made of
astral matter and resides in a world not unlike this one, called the Devaloka or Second world. In
other words, in order to perfect itself, to spiritually unfold and evolve, the soul lives on in another
body after death, the astral body. At the right time, according to its karma, it is reborn into a flesh
body. Thus the astral body, with the soul within it, enters a new physical body. This same cycle is
repeated many times until the soul spiritually unfolds and reaches a certain state of perfection or
mature evolution. These repeated cycles of births and deaths are known as samsara. The soul
passes from one physical body to another. Each time it does so, the Hindu says, the soul has
reincarnated. This is the process to which the name "reincarnation" is given.
Therefore, the Hindu does not believe in a single life on earth, followed by eternal joy or pain.
Hindus know that all souls reincarnate, take one body and then another, evolving through
experience over long periods of time. To a Hindu death is not fearsome. Like the caterpillar's
metamorphosis into the delicate butterfly, death does not end our existence but frees us to pursue
an even greater development. The soul never dies. It is immortal. Physical death is a most natural
transition for the soul, which survives and, guided by karma, continues its long pilgrimage until it is
one with its creator, God. Reincarnation is the natural cycle of birth, death & rebirth, called samsara.

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When we die, the soul leaves the first world physical body, it lives for a while in the Devaloka, the
Second World, before returning again to earth, the Bhuloka or First World.
THE MANY FACETS OF REINCARNATION
Reincarnation is many-faceted. Through the ages it has been the great consoling belief within our
religion, eliminating the inborn fear of death. Hindus do not fear death, nor do they look forward to it.
Each one knows being is eternal. In stepping out of the physical body, consciousness continues in
unbroken continuity in the astral body, its exact duplicate. In the Devaloka, mind continues,
emotions continue, associations continue. There is no escape from life's experiences. We must re-
experience the karma that we have created, be it joyous, painful or mixed. Suicide, for instance,
only accelerates the intensity of one's karma, bringing a series of immediate lesser births and
requiring several lives for the soul to return to the exact evolutionary point that existed at the
moment of suicide, at which time the still-existing karmic entanglements must again be faced and
resolved. Thus turns the slow wheel of samsara.
MOKSHA: FREEDOM FROM REBIRTH
The next question the Rishis asked the Gods: What must a person do if he wishes to reach the
blissful state of union with God? Is there a state that not only confers upon us supreme, unbroken
bliss, but also puts an end to pain, sorrow and suffering? Does this process of reincarnation go on
forever? The Gods explained: No. Each time the soul takes on a new body, it get closer and closer
to becoming perfect. To gain a better birth each time, one must live according to the natural laws
that Hinduism proclaims and live out the karma in this life positively and fully while at the same time
refraining from creating painful new karmas. After a number of such excellent incarnations, and
after God-realization has been attained, the soul body becomes mature enough that it no longer
needs to take a physical incarnation. Instead, it continues its evolution on inner planes of
consciousness. This release from samsara is called Moksha. The soul is said to be freed from the
bondage of birth and death.
So, we can see that the goal of a Hindu's life is to halt the process of births and death. Life's
ultimate goal is not money, not clothes, not sex, not power, not food or any other of the instinctive
needs. These are natural pursuits, to be sure, but our real purpose on this earth is to know, to love
and to serve God and the Gods. This will eventually lead us to the rare and priceless object of life,
which is now called by many names "Enlightenment, Liberation, Self-Realization, God-Realization,
Nirvikalpa Samadhi and finally Moksha. After many lifetimes of wisely controlling the creation of
karma and resolving past karmas when they return, the soul is fully matured in this love and trust in
God and the Gods and their goodness, and in the knowledge of these divine laws and the wise use
of them. Therefore there is no longer a need for physical birth, for all lessons have been learned
and all karmas fulfilled. That individual soul is then naturally liberated, freed from the cycle of birth,
death & rebirth on this planet. After Moksha, it was revealed to our rishis, our soul continues its
evolution in the inner worlds, eventually to merge into God as a drop of water merges with its
source, the ocean.
MOKSHA IN SUMMARY
Moksha comes when all extraneous karmas have been resolved and God has been fully realized.
This means that before Moksha, the soul must have gone through all the experiences of life in the
physical world. Once having faced in the spirit of love and understanding all of these various and
varies experiences, Moksha comes and marks the way-station where the liberated soul is free from
rebirth. When our soul has sufficiently evolved and undergone all necessary karmas in this physical
universe and God-Realization has been attained, it will not return to the First World. All the worlds

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rejoice when an old soul is freed from samsara, the cycle of birth, death and rebirth. Moksha is
sought for and is expected to be attained by every Hindu. But every Hindu does not expect that it
will necessarily come in this present life, even though it is sought for as the ultimate goal. Hindus
know this and do not delude themselves that this life is the last. Seeking and attaining profound
spiritual realizations, they nevertheless know that there is much to be accomplished on the earth
and that only a rare few attain Moksha. One can know past and future births. By getting rid of
desire, one can put an end to birth altogether; this great truth all Hindus know. "In all my births with
me God stayed. My present birth God will terminate. To make me free of future births God gave His
grace to me."
Hinduism affirms that is possible for every person on earth to reach Moksha - to be free from
rebirth. The great beauty of Hinduism lies in professing hope and promise for all, regardless of their
differences. There is no terrifying state such as "eternal damnation" in Hindu doctrine. No one is
damned. We have the glorious example of Rishi Valmiki, who was once a plunderer and murderer
of the vilest type. He changed his ways for the good. Through the power of God he became a sage
and gave to the world the immortal Ramayana, one of the great epic poems of Hinduism.
Hinduism is so broad. Within it there is a place for the insane. There is a place for the saint. There
is a place for the beggar and for those who support beggars. There is a place for the intelligent
person and plenty of room for the fool. The beauty of Hinduism is that it does not demand of every
soul perfection in this life, a necessary conclusion for those who believe in a single lifetime during
which human perfection or grace must be achieved or all is lost. Belief in reincarnation gives the
Hindu an acceptance of every level of humanity. Belief in karma gives the Hindu caution, foresight
and wisdom in handling the affairs of life.
There are one billion Hindus in the world today. Hinduism attends to the needs of each one. It is the
only religion in the world today that has such breadth, such depth. Hinduism contains the Deities
and the sanctified temples, the esoteric knowledge of inner states of consciousness, yoga and the
disciplines of meditation. It possesses a gentle compassion and a genuine tolerance and
appreciation for all religions. It believes in a just world in which every soul is guided by karma to the
ultimate goal of Moksha. It rests content in the knowledge of the Divine origin of the soul, its
passage through one life and another until maturity has been reached. It offers guidance to all who
take refuge in it, from the non-believer to the most evolved Rishis. It cherishes the largest
storehouse of scripture and philosophy on the earth, and the oldest. It is endowed with a tradition of
saints and sages, of realized men and women, unrivaled on the earth. It is the sum of these, and
more which makes us boldly declare that Hinduism is the greatest religion in all the world.

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According to the Samkhya philosophy, the source all reality and experiences is Prakriti or nature. In
its pure original forma, it is the Unmanifest (Avyaktam), primal resource, the sum total of the
universal energy. Prakriti is without a cause, but the cause and source of all effects, "the ultimate
basis of the empirical universe". Through a process of continuous evolution, it gradually manifests
its latent potentials and effects into various forms, energies and elements in different planes of
reality. Though it is the cause of all causes, it does not have any control on the Purusha or the
individual soul without qualities and movement. The creative process (Shristi) begins, when
Purusha, joins Prakriti and becomes established in it.
Out of this process evolve 24 principles, which are:
Mahath: the great principle (1)
Buddhi: the discriminating, reasoning and causative intelligence (2)
Ahankara: the ego-principle (3)
Manas: the mind or the sixth sense (4)
Panchendiryas: the five sense organs (9)
Five Karmendriyas: the five organs of action (14)
Five Tanmatras: the five subtle elements (19)
Five Mahabhoothas: the five gross elements (earth, water, air, fire and ether)(24)
These are the evolutes. The Mahat (the Great One), is the first to emerge in this process of
evolution. The Mahath is Prakriti or the primordial nature in its dynamic aspect. From the Mahath
evolves buddhi and Manas. Buddhi is the principle of intelligence or the discriminating awareness
and Manas is the mind stuff consisting of pure consciousness. From Buddhi evolve Ahmkara or the
feeling of individuality and separation and the five Tanmatras of sound, touch smell, form or color
and taste.
The rest of the principles arise from Manas, which are the five senses, the five organs of actions
and the five gross elements. These are the 24 evolutes and together with the Purusha (individual
soul) who joins with Prakriti to initiate this process, the number becomes 25.
As one European commentator pointed out, Samkhya is "the most significant system of philosophy
that India has produced." Its popularity in ancient India can be gauged from the fact the epic, the
Mahabharata, Manusmriti, the Puranas and the Bhagavad Gita describe its main features though
with some variations and sometimes without making a direct reference to this school.
According to the Bhagavad Gita, the Purusha enters the Prakriti and manifests the entire creation.
At the human level, the Purusha is compared symbolically with a man and the Prakriti with a
woman. At the microcosmic level a union between the two indeed leads to the creation of a new
being, which can be compared to the Hiranyagarbha (the golden embryo) at the microcosmic level.
The concept of Prakriti as the source of material evolution, probably led to the popularity of the
worship of Mother Goddess and led subsequently to the emergence of Tantricism during the post
Gupta period..
Our Hinduism believes in many gods and goddesses. At the same time they also believe in the
existence on one Supreme God, whom they call variously as Paramatman (Supreme Self),
Parameshwar (Supreme Lord), Paramapitha (Supreme Father), Hiranyagarbha, Iswara,
Maheswara, Bhagavan, Purusha, Purshottama and so on.

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God is one, but also many. He manifests Himself in innumerable forms and shapes. As Purusha
(Universal Male), He enters Prakriti (Nature, Matter or Divine Energy) and brings forth the
numerous worlds and beings into existence. He upholds His entire creation with His unlimited
powers.
He is both “the Known and the Unknown, the Being as well as the Non-Being, Reality as well as
Unreality”. As the Unknown, He is rarely known and worshipped for difficult and painful is the path
for those who choose to worship Him as the Unmanifest. In The Bhagavad-Gita XII, Sri Krishna
says-.
यॳ िु सवागणण किागणण ितय सं्य्य ि्पराः ।
अन्यॳनव
ॴ य८गॳन िां ्याय्ि उपासिॳ ॥१२-६॥

िॳषािहं सिध
ु िाग ि्ृ यस
ु स
ं ारसागराि ् ।
भवामि नथचरा्पािग िसयावॳमशिचॳिसाि ् ॥१२-७॥
yetu sarvani karmanu mayi samyastha mataparah
anyena eva yogana mam dhyayantah upasate
tesham aham samuddharta mrutya samsaratsagarat
bhavami nachirat partha mayi aveshita chetasam The Bhagavad-Gita XII.6 & 7
“For one who worships Me, giving up all his activities unto Me and being devoted to Me without
deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind
upon Me, O son of P th , for him I am the swift deliverer from the ocean of birth and death.”
It is explicitly stated here that the devotees are very fortunate to be delivered very soon from
material existence by the Lord. In pure devotional service one comes to the realization that God is
great and that the individual soul is subordinate to Him. His duty is to render service to the Lord-if
not, then he will render service to M y . The Supreme Lord herein promises that He will without
delay deliver a pure devotee thus engaged from the ocean of material existence.
In the Var ha Pur ṇa this verse appears:
नयामि परिṁ ्िानि अथचगराहद-गतिṁ पवना
गुड-्क्धि आर८तय यिॳ्छि अतनवाररिḥ
nay mi paramaṁ sth nam arcir di-gatiṁ vin
garuḍa-skandham ropya yatheccham aniv ritaḥ
The essence of this verse is that a devotee does not need to practice A hṭ ṅg-yoga in order to
transfer his soul to the spiritual planets. The responsibility is taken by the Supreme Lord Himself.
He clearly states here that He Himself becomes the deliverer. A child is completely cared for by his
parents, and thus his position is secure. Similarly, a devotee does not need to endeavor to transfer
himself by yoga practice to other planets. Rather, the Supreme Lord, by His great mercy, comes at
once, riding on His bird carrier Garuḍa, and at once delivers the devotee from this material
existence. Although a man who has fallen in the ocean may struggle very hard and may be very
expert in swimming, he cannot save himself. But if someone comes and picks him up from the
water, then he is easily rescued. Similarly, the Lord picks up the devotee from this material
existence. One simply has to practice the easy process of K ṇa consciousness and fully engage
himself in devotional service. Any intelligent man should always prefer the process of devotional
service to all other paths.
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The conclusion of Bhagavad-Gīt is stated in the Eighteenth Chapter:
सवगधिाग्परर्य्य िािॳकं शरणं रज ।
अहं ्वां सवगपापॳ्य८ ि८षतय्यामि िा शच
ु ः ॥१८-६६॥
sarva-dharm n parityajya m m ekaṁ araṇaṁ vraja
ahaṁ tv ṁ sarva-p pebhyo mok ayi y mi m ucaḥ. Bhagavad-Gīt – 18.66
One should give up all other processes of self-realization and simply execute devotional service in
K ṇa consciousness. That will enable one to reach the highest perfection of life. There is no need
for one to consider the sinful actions of his past life because the Supreme Lord fully takes charge of
him. Therefore one should not futilely try to deliver himself in spiritual realization. Let everyone take
shelter of the supreme omnipotent Godhead K ṇa. That is the highest perfection of life.
He exists in all and all beings exist in him. There is nothing other than Him, and there is nothing that
is outside of Him. He is Imperishable, unknowable, immortal, infinite, without a beginning and
without an end. All the same when worshipped with intense devotion and unshakeable faith, He
responds to the calls of His devotees and comes to their aid and rescue.
All the gods and goddess are His manifestations only. In His female aspect He is Shakti, who as the
Divine Universal Mother assists the whole creation to proceed through the process of evolution in
Her own mysterious ways.
The relationship between man and God is purely personal and each can approach Him in his own
way. There are no fixed rules and no central controlling authority on the subject of do's and don'ts.
There are of course Scriptures and Smrithis but whether to follow them or not is purely an individual
choice.
The concept of monotheism is not new to Hinduism. It is as old as the Vedas themselves.
References to One indivisible and mysterious God are found in the Rigveda itself. The concept is
the central theme of all the Upanishads in which He is variously referred as Brahman, Iswara,
Hiranyagarbha, Asath etc.
Krishna explains the perfection of karma yoga in the ninth chapter of the Bhagavad Gita: “Whatever
you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—
do that, O son of Kunté, as an offering to Me.” (Bhagavad Gita 9.27)
य्कर८पष यदचनामस य्जुह८पष ददामस यि ् ।
य्िप्यमस क९्िॳय ि्कुु्व िदपगणि ् ॥ ९-२७॥
yat karoshi yat ashnasi yat juhosi dadasi yat
yat tapasyasi kaunteya tat kurushva madarpanam
“O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all
austerities that you may perform, should be done as an offering unto Me.”
Thus, it is the duty of everyone to mold his life in such a way that he will not forget K ṇa in any
circumstance. Everyone has to work for maintenance of his body and soul together, and K ṇa
recommends herein that one should work for Him. Everyone has to eat something to live; therefore
he should accept the remnants of foodstuffs offered to K ṇa. Any civilized man has to perform
some religious ritualistic ceremonies; therefore K ṇa recommends, "Do it for Me," and this is called
arcan . Everyone has a tendency to give something in charityś K ṇa says, "Give it to Me," and this
means that all surplus money accumulated should be utilized in furthering the K ṇa consciousness
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movement. Nowadays people are very much inclined to the meditational process, which is not
practical in this age, but if anyone practices meditating on K ṇa twenty-four hours by chanting the
Hare K ṇa mantra round his beads, he is surely the greatest yogī, as substantiated by the Sixth
Chapter of Bhagavad-Gīt .
So the ultimate conclusion of karma yoga is do everything as an offering to the Lord.
The Bhagavad Gita concludes with Lord Krishna’s demand that we surrender unto HimŚ “Abandon
all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not
fear.”
What is a Runa (debt)?
Certain concepts & traditions were developed by our old generation. Now, we in the guise of
modernization discard them without understanding what they are. What is Runa? It is not at all easy
to understand what Runa is. In fact, one has to realize what it is. Runa is a Sanskrit word and it
means a debt in that language. In fact, it isn't mere a debt arising out of a monetary transaction but
it's something more too. Its usage on several other occasions gives rise to different feelings.
Indebtedness need not be always necessarily monetary. It can be otherwise too. One can be
indebted to other on account of making available services and helpful in all possible ways too.
When there is nobody to take care, if one serves other when they are seriously ill and hospitalized
and takes care of their children at home too, it is a great service. In fact, some render such services
and assistance so much that it is impossible to either quantify or evaluate them at all. In such,
instances one can only remain indebted to service provider. Such a service or help could not be
reciprocated at all and indebtedness remains unsettled. Runa prevails and creates a sense of
gratitude in one who has been benefited. When one feels that it is impossible to settle
indebtedness, they shed tears of gratitude having no other recourse to settle Runa. Sometimes one
is not even aware how much they owe to whom, and why. Whenever one is unable to settle their
indebtedness, they feel guilty and become restless also. Settlement of Runa is a very difficult task.
Once the feeling that we are indebted to somebody arises in us, it is hard to drive it out. We remain
grateful to them. Some deliberately do not insist on repayment because they want others to be in
their Runa. Further, they think that one who is in their Runa is generally obliged to them. One who
is in Runa does not generally command much respect and is treated with scant respect too. Those
who are in Runa generally suffer from inferiority complex. In fact, Runa haunts us until it is fully
settled to our satisfaction. We can pun with the word “Runa”. Acharyas always used to tell us that
we should not be in anybody’s “Runa”. Further, they used to opine that if we do not settle that score
during our lifetime, we have to take birth again as a servant in their household. They used to point
out at animals, like oxen, horse, dog etc and it is the belief that it is all due to non-settling of
indebtedness (Runa) during previous lifetime, they are working for us now. That which is done
without any obligation is “Runa”. Whatever good that whosoever does it in whatever form to us we
should be indebted to them. If somebody does something good knowingly or unknowingly which is
helpful to us, it is “Runa” only. We should note and try to help in return; otherwise, we would be in
their “Runa". There are two types of Runa. One type of Runa can be settled and other type of Runa
cannot be settled at all
According to Hind Dharma, a person when born in this world is born with Runas. These Runa if not
properly handled and cleared, rebounces to us in every births giving us what we have returned and
snatching from us what we have not returned earlier. In other words, if a person fails to fulfill his/her
promises or cheats others (money, marriage, properties or commitments), then this person will have
to born again to complete the task. That is, the Person will be surrounded by the affected peoples in
the form of wife, husband, children, relatives, friends, neighbours, business-partners, known or
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unknown peoples during the current lifetime. Thus you need to settle down every obligation before
you complete your lifetime. Everyone must understand that any unfinished commitments would get
carried over to your next birth.
The concept of payment and recovery of debts called Runas was a traditional practice existed in
Ancient India also.
"Which debt must be paid, and which may not be paid, by whom, where and in what way to be paid,
and the rules governing advancing and recovering of loans constitute the title Runadanam
(Payment of Debts)”.
Here is something every Human being should know. Man ought to live in harmony with his
surroundings to elevate himself above nature and finally attain the state of Emancipation. That is
the end of religion. In his endeavor, he needs and is needed by many sections of the society. The
great Rishis of Bharathavarsha, to whom we are all so indebted, gave us the knowledge in form of
rules - which by incorporating into our lifestyle, our purpose of birth is achieved.
Philosophy behind obligation to repay the debts:-
The law imposing the liability to repay the debt incurred by a person has a philosophical origin. The
concept of and the duty to repay it emanates from the Vedas. In the Vedic literature, the duty to pay
off one’s debts has been clearly laid down. But the idea of debt (Runa) was not understood in the
sense of payment of money or loan taken from another. It was understood as an obligation of an
individual to the source from which every type of benefit was received by him including his own
coming into existence.
According Hinduism, A man when born in this world is born with Pancha Runa [five debts]
1. Pitru Runa [debt towards the father ]
2. Dev Runa [debt towards Devatas]
3. Rushi Runa [debt towards preceptors]
4. Manushya Runa [debt to the society]
5. Bhootha Runa [debt towards the elements /environment]
There is another most important Runa is called Mathru Runa [debt towards the Mother]: Mathru
Runa does not get cleared at all. One can never repay what a mother does to her child. We are all
ever indebted to a mother for having brought us into this world bearing all the pain and nourishing
us selflessly.
Of all the Runas, Pitru Runa is the most important. That does not mean that one can neglect the
other. It only means that more emphasis is laid on Pitru Runa. Without Pitru (Parents) the very
existence on this earth would not have been possible.
Devatas are for all the Panchabhoothas, rains, nature etc. and Rishis are for giving us Puranas,
shastras, mantras, Vedas, etc. Manushya is to the society at large and Bhoothas are to insects,
birds, animals, etc. Of these, the Runa of parents cannot be paid back easily and is virtually
impossible. Hence one needs to at least do Seva to them, listen and adhere to their words and give
them a lot of respect. This is the least one can do to them. Our Puranas also show that one can
attain moksha just by doing Seva to parents.

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Seva to Parents – Way of Moksha
Among the easiest ways of attaining salvation or moksha is serving our parents with love and
devotion. Our parents gave us birth and took care of us and educated us and made us fit to face
life. We are indebted to them for the gift of life and it is very difficult to repay them. In the natural
progression of life, when we were small and incapable, they took care of us and when they grow old
and incapable, we must take care of them. Loving our parents and serving them is not a difficulty. It
is a pleasurable means of repaying to a small extent what has been done unto us when we needed
help. The ancient texts teach us: Mathru Devo Bhava, Pitru Devo Bhava – the mother is God, the
father is God. When we see God in our parents and serve them with love, we are on a fast track to
salvation. Divinity itself honors and takes care of us when we take care of our parents.
This is the story of Pundarika and his Seva to his parents which was his short-cut to moksha or
salvation.
Pundarika was the spoilt son of good parents. He was addicted to gambling, drinking and women.
His parents tried to correct him but it was of no use. In anger, he drove them out of the house and
sold whatever was possible and continued enjoying life. Once his money was gone, the prostitute
left him and his friends deserted him. In sorrow he wandered about in the nearby forest and it was
evening time when he saw an ashram. He was about to enter it when he saw three very ugly
women enter the ashram. They were covered with sores and pus and were utterly filthy. He saw
them move around the ashram and clean it. Then they entered the hut and came out in a short
time. They were transformed into radiant beautiful women. Pundarika was attracted to them and
stepped forward to talk to them. Seeing him, all three turned into their former ugly sick selves. He
was shocked at this and sought an explanation. The three women said that they were Ganga,
Yamuna and Saraswathi rivers. People came and bathed in their pure waters and left the filth of
their karma in them and purified themselves. They came to this ashram where Kukutta Muni lived
and served his parents. They served the Muni and cleaned his ashram and before leaving they had
his Dharshan. The radiance of goodness of the Muni who served his parents, cleansed them and
helped them to attain their former purity. The next evening they were back carrying the filth and
karma of millions who bathed in them to serve the Muni and purify themselves.
Pundarika was extremely shocked at the bad karma he had incurred. He had seen for himself that
his sins alone were more than equal to the bad karmas of millions who bathed daily in the three
holy rivers. He was very remorseful at the wrong he had done to his parents. He searched for them
and found them. He took them back home and began to take care of them with love and dedication.
His mind was always fixed on Sri Krishna and his hands and body served his parents. His smaran
of the Lord and his selfless Seva pulled the Lord to him like a powerful magnet which attracts iron
bars. Pundarika never had time to visit the temple. So the Lord came to his home to see him. He
knocked at the door and Pundarika answered saying: O Lord please wait as I am massaging my
father’s feet. The Lord repliedŚ It is raining here. So Pundarika threw a brick outside and the Lord
stood on it to keep His Feet from getting wet. After the massage, Pundarika was busy cooking,
cleaning, washing, drawing water and completing other tasks. Pundarika’s father woke up and
asked who had called out. Pundarika replied that Sri Krishna was waiting out. His father asked that
the Lord be brought into their home. Sri Krishna granted moksha to his parents and also stayed
back at the same place where He waited for His Bhakta – standing on a brick, with His Hands on
His Hips. By the Grace of seva done to his parents, Pundarika attained salvation and attained the
Feet of Sri Krishna.
Even today, this figure of Sri Krishna is there in Pandharpur where the Lord came to visit Pundarika.
Here the Lord is called Panduranga or Vitthala and from this centre countless Saints and Siddhas

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spread the message of bhakti and principles of San tana Dharma i.e. – Hinduism. The dictum of
honor thine parents are there in all religions. Even when we disagree with them, we must still
respect and honor them, take care of them and love them.
In Bhaktanam Mahatmyam (The Glory of the Devotees) Bhishma figures in list of great devotees
as given below sloka.
PRAHLADA-NARADA-PARASARA-PUNDARIKA-VYASA-AMBARISA-SUKA-SAUNAKA-
BHISMA-DALBHYAN RUKMANGADA UDDHAVA- VIBHISANA-PHALGUNA ADIN PUNYANI
IMAN PARAMA BHAGAVATAN MANAMI (SRI PADYAVALI-52, TADBHAKTANAM
MAHATMYAM)
"Prahlada, Narada, Parasara, Pundarika, Vyasa, Ambarisha, Sukhadeva Gosvami, Saunaka Rsi,
Bismadeva, Balbhya Rsi, Rukmangada, Uddhava, Vibhisana, Arjuna, etc. to all of these great
personalities, I pay my humble obeisances. "
Meaning: To the saintly devotees of the Lord, headed by Prahlada, Narada, Parasara, Pundarika,
Vyasa, Ambarisa, Suka, Saunaka, Bhisma, Dalbhya, Rukmangada, Uddhava, Vibhisana, and
Arjuna, I offer my respectful obeisances. - Sri Daksinatya

Aadi Shankara, the great Advaita philosopher, believed that the whole world is Maya (illusion). It is
like dream. Ignorance (Avidya) of the real nature of life has trapped one into this cycle of birth,
death and rebirth. After repeated births, one would realize that the real happiness (Amanda) does
not come from this physical body but only through higher forms of spiritual experience. Thus, Aadi
Shankara begs Lord Krishna to redeem us from samsara in his composition entitled “Bhaja
Govindam:”
पन
ु रपप जननं पन
ु रपप िरणं पन
ु रपप जननी जठरॳ शयनि ् ।
इह संसारॳ बहुद्
ु िारॳ कृपयाऽपारॳ पाहह िरु ारॳ .. ॥ बाजग८पव्दि ् २२.
pun arapi jananam punarapi maranam
punarapi jananii jathare shayanam
iha samsaare bahudustaare
kripayaa apaare paahi muraare. Bhaja Go.vindam 22
(“Born again, death again, birth again to stay in the mother’s womb! It is indeed hard to cross this
boundless ocean of samsara. Oh Murari! Redeem me through Thy mercy.”).
The question is how do we redeem ourselves from the cycle of birth, death and rebirth? According
to Aadi Shankara only the knowledge of the saintly seer can bring that Moksha (salvation) which
recognizes the close relationship between self and the universe, Atman and Brahman, soul and
God, and the merging or absorption of the part in the whole. Only when this absorption is complete,
the cycle of birth and rebirth stops. Once they merge into Brahman, they will enjoy the eternal bills:
“This is a place of intensely spiritual atmosphere, whose inhabitants live, free from disease, old age,
and death, enjoying uninterrupted bliss in the companionship of the Deity.” Till then, everything is
Maya (illusion).
In Bhagavad Gita, The Lord warns Arjuna and thereby mankind of all time, that self-destruction and
dire annihilation alone will be the result, if man ventures to stand against this mighty wheel of
action.

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एवं रवतिगिं चिं नानव
ु िगयिीह यः ।
अघायरु रन्ियाराि८ ि८घं पािग स जीवति ॥ भगवद गीिा ३-१६॥
evam pravartitam chakram na anuvartayati iha yaha
aghayu indriyaramo mogham partha sah jivati Bhagavad Gita 3.16
“O son of P th (Arjuna)*, a man who does not follow this prescribed Vedic system of sacrifice
certainly leads a life of sin, for a person delighting only in the senses lives in vain.”
*Kuntī's another name is P th . Kuntī's father's name was P thu, so Kuntī's name was P th .
Therefore Arjuna's name was P rtha.
Having come into this world if man does not do what is expected of him, his advent amounts to
nothing. As a drone, he drags on a wretched existence. He is no asset, but a burden and dead
weight to society. A student who declines to be educated does not derive the benefit of his being
schooled. Instead of fulfilling, a human being has no right to frustrate the divine plan and purpose of
nature. Only if the individuals are perfect, the community works smoothly. Man ought to be a
fulfillment and not a failure in life. Such a man lives in vain, indeed.
य््वा्िरतिरॳ व ्यादा्िितृ िचच िानवः ।
आ्ि्यॳव च स्ि्ु ट्ि्य कायं न पव्यिॳ ॥ भगवद गीिा ३-१७॥
yah tu atmaratir eva syat atmatriptah cha manavah
atmani eva cha santushtah tasya karyam na viddyate Bhagavad Gita 3.17
One who is, however, taking pleasure in the self, who is illumined in the self, who rejoices in and is
satisfied with the self only, fully satiated—for him there is no duty.”
But, the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self
alone, for Him, verily there is nothing (more) to be done.
The wheel-of-action explained above is generally applicable to the majority of seekers; actions in
the world, undertaken in a spirit of Yagna integrate their personality and make them more and more
prepared for the highest vocation in life, meditation.
Through selfless work, an individual gains an increasing amount of inner poise and when such a
single-pointed-mind is brought to function at the meditation seat, the meditator gains the experience
of transcending his limited ego. To such a perfected one, work is not a training to purify himself but
it is a fulfillment of his own God-realisation.
DO WE NEED RITUALS?
It is not uncommon for people to question the need for performing host of rituals prescribed in the
Sastras. In modern days people leading very fast and hectic life have neither the time nor the
temperament to engage in any of the rituals or rites that involves performing religious functions,
pujas or sacred ceremonies set to religious codes of actions. Their woes get compounded by the
Sanskritised hymns and the verses used in the performance of the rituals, as they have no clues to
know the underlying meanings of the hymns and hence render the whole procedure a mechanical
one.
Vedic rituals, like the 'Yagna' and 'Puja', as said Sri Aurobindo are "attempts to fulfill the purpose of
creation and elevate the status of man to that of godhead or a cosmic man". Puja is essentially a

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ritual suggestive of symbolic offering of our lives and activities to God. Every object associated with
the ritual of Puja or worship is symbolically significant.
Athmic awareness is an inward experience. As for the rituals are concerned, they are outward
actions. The question is how rituals will help experiencing the Self.
Answering this question, the Kanchi Seer Shri Chandrashekarendra Saraswathi Mahaswamigal has
categorically stated that there is no need for performing any rituals for those who have realized the
Self. But we must honestly ask ourselves whether we have truly realized it; whether we are mature
enough for realization, whether we have become inwardly pure. The reality is that we are all far
from becoming mature for awareness of the Self. Through series of births, we have concealed the
bliss of knowing the Self. Therefore, by conducting good rites, and by associating ourselves with
noble objects, we have to cast away the evil influences sticking to us from our past lives. Such an
attitude will put an end to karma itself and we will embark on Athmic inquiry. Until then we have to
perform what are called "mere" rituals
So what is the use of performing "mere" rituals? With this, we will acquire concentration of mind,
discipline, non-attachment, the will power, and humility. Overall, it will help us to live a moral life.
Without this moral conduct, there can never be Athmic inquiry and Athmic experience.
Significance of Rituals in Hinduism
In Hinduism, rituals are meant to inculcate feelings of devotion and religiosity and thereby bring God
and spirituality into the center human life. As a part of his householder’s responsibilities, a devout
Hindu is expected to perform certain rituals every day starting from morning till evening. Some
people do not like to use the word rituals to denote Vedic religious activities since the word ritual
implies certain mechanical attitude and lack of serious involvement. Vedic sacrifices are integrated
into human life and although they are meant to be performed with certain regularity, their ultimate
purpose is not mere observance but transformation of the mind and body so that the person
becomes a fit vehicle to manifest the intent and purpose of God in creation.
Hindu ritual and sacrificial ceremonies are many. However, they primarily involve sacrificial
offerings to gods, beings, departed souls, humans and other living beings. The offerings are made
on daily, weekly, monthly or annual basis. Some offerings are made on specific occasions that
come only once in a lifetime. Such offerings are meant to be made without claiming reciprocal
advantages as a service to God and his manifestations.
In Hinduism, rituals are meant to inculcate feelings of devotion and religiosity and thereby bring God
and spirituality into the center human life. As a part of his householders responsibilities, a devout
Hindu is expected to perform certain rituals every day starting from morning till evening. Some
people do not like to use the word rituals to denote Vedic religious activities since the word ritual
implies certain mechanical attitude and lack of serious involvement. Vedic sacrifices are integrated
into human life and although they are meant to be performed with certain regularity, their ultimate
purpose is not mere observance but transformation of the mind and body so that the person
becomes a fit vehicle to manifest the intent and purpose of God in creation.
Hindu ritual and sacrificial ceremonies are many. However, they primarily involve sacrificial
offerings to gods, beings, departed souls, humans and other living beings. The offerings are made
on daily, weekly, monthly or annual basis. Some offerings are made on specific occasions that
come only once in a lifetime. Such offerings are meant to be made without claiming reciprocal
advantages as a service to God and his manifestations.

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43
The Vedas speak about things not comprehended by the human mind. Performing the rites
prescribed by the Vedas, the fruits will naturally follow. The consequences of good deed will be only
good and that of evil deed will be evil only.
There are three types of karma:"Nithya-karma", "Naimittika-karma", and "Kamya-karma".
Nithya-karma includes sacraments that must be performed dally. (Like Sandhyavandanam,
Oupasana, Daily Puja, Prayers, Chanting Mantras and Slokas, Bhajans etc.)
Naimittika rites are conducted for a specific purpose or reason or on a specific occasion. For
example, we observe fasting on auspicious days Vritha like Ekadasi, Shashti etc. as also on
Pithrupaksha Thithies. We offer libations to our ancestors or rejoice on Deepavali day and so on.
Nithya and Naimittika rites are to be performed by all.
A Kamya-karma is a ritual that has a special purpose. When there is drought, we conduct Varuna-
Japa to invoke the god and seek His favour in the form of rain. People undertake
Anghapradakshnam by way of a vow for seeking favour of the god in the accomplishment of their
desires. These belong to the Kamya-Karma category.
'िाि ृ दॳ व८ भव। पपि ृ दॳ व८ भव। आचायग दॳ व८ भव। अतिथि दॳ वं भव।' - िॴन्िरीय उपतनष् ११.२
“Mathru Devo Bhava, Pitru Devo Bhava”, Taiitthrieya Upanishad 11.2,
Meaning: Respects to Mother, Father, Guru and Guest. They are all forms of God. So
Pithrukarmas are equally important as Devakarmas. -
Most of the Brahmins used to follow complex rituals in connection with major events in their lives,
such as pregnancy, childbirth, education, marriage, and death. Although, the number of major
Samskaras fluctuates between 12 and 18 in the Grhya Sutras, later, it became 16 in number
generally known as "Shodasha Samskaras". They are:
Pre-natal – Garbhadhana, Pumsavana, Simanatonayana (3)
Childhood - Jathakaranam, Namakarana, Nishkramana, Annaprasm, Chudakarana, Karnavedha.(6)
Educational – Vidyarambha, Upanayana, Vedarambha, Keshanta, Ritusuddh Samavartana.(6)
Marriage – Vivaha.(1) Last Anthyeshti (on Death)
Non-performance of Nithya-karmas like Sandhyavandhanams, Oupasana etc. is sinful, but its
performance is not claimed to bring any good. It is because they are not Kamya or optional rites
and their non-performance will bring you unhappiness.
Next, we have the instances of worshiping the deity in a temple, undertake pilgrimage, feeding the
poor, giving alms to beggars or give a donation to some Organisation, all in the belief that there is
merit to be earned thereby. By not doing, any such deeds cannot be said is sinful.
According to the Taiitthrieya Samhita of Krishna Yajur Veda says,
जायिान८ वॴ रा्िणन्रमभर् ऋणवा जायिॳ र्िचयेण ऋपष्य८ यञॳन दॳ व्यः ।
रजया पपि्
ृ य एष वा अनण
ृ ८यः पर
ु ी य्वा र्िचाररवासी िि ् अवदानॴर ् एव
अवदयिॳ िि ् अवदानानाि ् अवदान्वं।॥ िॴन्िरीय संहहिा - ६ ३ १०.५
jayamano vai brahmanastribhir runava jayate
brahmacharyena rushibhyo yaj~jena devabhyah
prajaya pitrubhya esha va anruno yah
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putrI yajva brahmacharivasI tat avadanair eva
avadayate tat avadananam avadanatvam Taiitthrieya Samhita - 6.3.10.5
"A Brahmana on birth is born with a threefold debt, of Knowledge or Mantra (Brahmacharya) to the
Rishis, debit of sacrifice (Yagna) to the Gods, of offspring to the Pithrus. He is freed from his debt
who lived as a pupil, who performs Yagna (to the Gods) and has a son (Putra); this (debt) he
returns (Avadayate) by these giving, and that is why the giving (Avadana) have their name."
In other words, a Brahmin is born with three debts: viz. Rishi-Runa, Deva-Runa, and Pithru-Runa. A
Brahmin is indebted to the Sages, the Devas and the Ancestors. The first debt to the sages are
repaid by chanting the Vedas; secondly, by conducting sacrifices, religious ceremonies, and other
rites the debt to the Devas is repaid; and thirdly, by offering libations and performing the Shraadhas
the debt to the Pithrus is repaid. It is pronounced in the Vedas that those who have faith will find
reasons to perform the rites. Others who are perverse in their reasoning will find excuses for not
performing the same.
And further, in as much as he is bound to practice hospitality, for that reason he is born as (owing) a
debt to men: hence when he harbours them, when he offers food to them, it is (in discharge of his
debt) to them that he does so. Whoever does all these things, has discharged his duties: by him all
is obtained, all is conquered."
The “Shatapatha Brahmana” 1.7.2.1-5 & 1.7.2.1-6 on gratitude to one's parents also enumerates
these debts and adds a fourth debt - a debt unto mankind (Manushya Runa): [The atapatha
Br hmaṇa ("Br hmaṇa of one hundred parts") is a prose text describing Vedic rituals, history and
mythology associated with the ukla Yajurveda. The text describes in great detail the preparation of
altars, ceremonial objects, ritual recitations, and the Soma libation, along with the symbolic
attributes of every aspect of the rituals.]
Verily, whoever exists, he, in being born, is born as (owing) a debt to the gods, to the Rishis, to the
fathers, and to men. For, inasmuch as he is bound to sacrifice, for that reason he is born as (owing)
a debt to the gods: hence when he sacrifices to them, when he makes offerings to them, he does
this (in discharge of his debt) to them
1:7:2:5 “Inasmuch as he is bound to practice hospitality, for that reason he is born as (owing) a debt
to men: hence when he harbours them, when he offers food to them, it is (in discharge of his debt)
to them that he does so. Whoever does all these things has discharged his duties: by him all is
obtained, all is conquered.
1:7:2:6. And, accordingly, in that he is born as (owing) a debt to the gods, in regard to that he
satisfies (ava-day) them by sacrificing; and when he makes offerings in the fire, he thereby satisfies
them in regard to that (debt): hence whatever they offer up in the fire, is called Avadânam
(sacrificial portion) (The word is really derived from ava-dâ (do), 'to cut off.' The Taitt. Br. gives the
same fanciful etymological explanation of the term as here.)
The text describes in great detail the preparation of altars, ceremonial objects, ritual recitations, and
the Soma libation, along with the symbolic attributes of every aspect of the rituals.
“In being born every being is born as debt owed to the gods, the saints, the Fathers and to men. If
one makes a sacrifice, it is because of a debt owing to the gods from birth. . . If one recites a sacred
text, it is because of a debt owing to the saints. . . If one wishes for offspring, it is because of a debt
due to the fathers from birth….And if one gives hospitality, it is because it is a debt owing to men”.. -
| Shatapatha Brahmana 1.7.12, 1-6]
िररिॳ द्ु वत्यं सवगिात्यॳ परर द ्यनॳहस८ व ऊियः सू
ु ि
ू य८ व ऊियः ||
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िद्नाय िदपसॳ िं भागिप
ु सॳदष
ु ॳ|
िररिाय च दपविाय च८ष८ द्ु वत्यं वहानॳहस८ व ऊियः सू
ु ूिय८ व ऊियः ||
यिा कलां यिा शफं यि रणं संनयािमस |
एवा द्ु वत्यं सवगिात्यॳ सं नयाि्यनॳहस८ व ऊियःसू
ु ूिय८ व ऊियः ||
अजॴ्िा्यासनाि चाभि
ू ानागस८ वयि | शिपिा र्िण - १ ७ १२ १-६
trite du vapnyaṃ sarvam ptye pari dadmasyanehaso va ūtayaḥ suūtayo va ūtayaḥ ||
tadann ya tadapase taṃ bh ghamupasedu e |
trit ya ca dvit ya co o du vapnyaṃ vah nehaso va ūtayaḥ suūtayo va ūtayaḥ ||
yath kal ṃ yath aphaṃ yatha ṇaṃ saṃnay masi |
ev du vapnyaṃ sarvam ptye saṃ nay masyanehaso va ūtayaḥsuūtayo va ūtayaḥ ||
ajai m dy san ma c bhūm n ghaso vayam | Shatapatha Brahmana 1.7.12, 1-6
Meaning:
“To him whose food and work is this, who comes to take his share therein, To Trita, and to Dvita,
Dawn! Bear thou the evil dream away. As we collect the utmost debt, even the eighth and sixteenth
part, So unto ptya we transfer together all the evil dream. Now have we conquered and obtained,
and from our trespasses are free. Shine thou away the evil dream, O Dawn, whereof we are afraid.
Yours are incomparable aids, and good the succour they afford.”
“Let us drive away the evil effects of bad dreams, just as we pay off debts. “.- |Rig Veda 8.47.17]
The logic behind the concept of the debts and their discharge is profoundly simple. Man enjoys the
objects of nature created by God, and maintained by His deputies. Man becomes wise and learned
by the Vedas and other texts of knowledge bestowed to us by the Rishis. Moreover, he owes his
very life and living to his parents. Therefore, man is under a perpetual, lifetime debt which he can
repay only in the prescribed ways of discharge before he can finally attain liberation. Man is also
under an irrevocable obligation not just to enjoy but also conserve and preserve for posterity, the
wealth and knowledge he has obtained.
Our birth in this world is according to our past karma and we have to perform the rites accordingly.
If we do not perform rites, we will suffer. The customs and rites must be adhered to properly.
According to the Shastras, not doing the work assigned to us is not only sinful but also
disadvantageous in a worldly sense. In the past, people earned their respect by doing the karma,
the duties expected of them. Failures on the part of people to follow their respective rites and
duties, inherited from their ancestors have resulted in the miserable state of our nation. If everyone
does ones allotted job, carries out the duties expected of one by birth, there should be happiness
for all.
Vedic rituals are essential for purifying the inner soul and not for seeking temporary rewards like
paradise. We must not be deflected from the higher path by the fruits yielded by karma. It is better
that they be placed devotedly at the feet of the Lord. He will bless us with the higher fruit of inner
purity and then the mind will get ready for Athmic inquiry, for the inward journey. That is the way to
the supreme blessedness the quiescent state (stable) in which one is oneself.
It is therefore imperative that all of us have to perform all the rituals and rites as prescribed in the
Vedas and expected of us by birth. Equally important is that we place or return the fruits of our
deeds at the feet of the Lord.
਺शा्रं रिाणं िनाया - सवगकिाग पालन ई्वरापगणि ् कुु ।

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SHASTRAM PRAMANAM MANAYA- SARVAKARMA PALAN ISWARARPANAM KURU
Mathru Devo Bhava; Pithru Devo Bhava; Aachaarya Devo Bhava; Athithi Devo Bhava; Worshipping
these four categories is given highest significance and importance in Hindu Dharma. Among the
four, Mathru (Mother) and Pithru (Father) Aachaarya (Guru) have attained greater prominence
since they are the people who are responsible for our birth, culture (Samskara) and existence.
Mathru-Pithru Seva (serving parents) when they are alive and performing Pithru Yagna after their
departure has been prescribed as the best way to get discharged from Pithru Runa.
It is believed that the souls will attain peace with sacred rituals/rites performed especially during
Pithru Paksha and Pithrus will bestow their blessings to those who perform for the welfare and
prosperity of their Vamsam (dynasty). It is said that departed souls for whom these rituals/rites are
not performed will wander aimlessly on Earth; embarrassed it will manifest in the form of Pithru
dosha resulting in nagging problems/sufferings related to marriage, progeny, health, lack of growth
and prosperity, nagging domestic problems etc. It is believed that performing sacred rites to
ancestors will work as a remedy for Pithru dosha.
It is said, also believed that one will be discharged from Pithru Runa by begetting a son (continuity
of generation). by serving the Parents; by performing Pithru Yagna (sacred rites to forefathers). A
son is known as Puthra. The word Puthra is a combined of two Sanskrit words Pu + Thra. “Pu”
means “Punnaama” a name of Naraka loka (Hell) and “Thra” means to rescue. Therefore, Puthra
means the one who rescues his parents and other ancestors from Punnaama Naraka. Ignoring
ancestorsś Moola Purushas of one’s lineageś is like ignoring one’s own existence. Perhaps Pithru
Yagna is one of the best traditions in Hinduism that have descended from Vedic days.
In this materialistic modern world with changing perceptions, when Dharmic duties and
responsibilities are slowly being vanished, it is disheartening that people do not even remember the
names and Gothra of their ancestors. For such of those who cannot observe these rituals on a day-
to-day basis, perhaps Paksha Maasa or Pithru Paksha comes as a boon to make up these lapses.
MERITS OF LIFE:
A person completing all duties of life leads to death with happiness. For the respect of its soul, if
his/her grandsons are able shave their heads as a part of mourning, the soul attains a highest form
of satisfaction.
The Samskaras are rites of passage finding varied acceptance among religious adherents of
Hinduism (Vedic), Jainism and some schools of thought in Buddhism. Sanskr is a commonly used
Hindi pronunciation of the word and signifies "cultural heritage and upbringing" in modern speech
The Samskara are a series of sacraments, sacrifices and rituals that serve as rites of passage and
mark the various stages of the human life and to signify entry to a particular Ashrama. Basically all
these rituals are of the nature of purification, and they remove sins (Papa ) and/or bestow good
qualities (Gunas). Most of the Brahmins used to follow complex rituals in connection with major
events in their lives, such as pregnancy, childbirth, education, marriage, and death. Although, the
number of major Samskaras fluctuates between 12 and 18 in the Grhya Sutras, later, it became 16
(Hindi: sola) in number, generally known as "Shodasha Samskaras" ( o daa a Saskra).
Antim Samskar, the ritual associated with funeral. This Samskara is not mentioned in the lists of
Samskaras in most of the Grhya Sutras and other texts that speak about Samskaras. The details
and procedures of this rite are given in separate texts, dealing only with this topic in Grhya Sutras.
The reason for leaving this rite out is that it is not considered as a pure and auspicious rite, and it
should therefore not be mentioned along with the other pure, Samskaras
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47
Every one has a great fear of death. Death makes people melancholy and they sink into misery.
Everyone has to witness death some point in time during his or her life. At such a time hundreds of
questions regarding the true nature of death may arise in a person’s mind. When he does not find
any answers, he becomes perplexed. People have an ardent desire to discover the mystery
surrounding death. A lot has been written on the topic, but it is all mere intellectual exercises.
What is death? What was before this death? What is happening in the dying process? What
happens after death? Who can talk about the experience of death? The dead cannot speak of their
experiences. Those who are born do not have knowledge of their prior existence. No one knows
what happens before birth and after death. That is why the mystery of how one passes through the
time before, during and after death remains unsolved.
When one learns about the facts surrounding death, his fears will be eased.
Process of Dying:
Everything is an illusion; life and death are two phases of the same energy. Death is not the end of
life. Death itself is part of life, and life goes on. You have died many times, and still you are alive.
Your life is eternal. Death is a small episode here and there, when you change your house, but the
essential of your being remains the same. How many times you change houses does not matter,
but it is inconceivable to the mind.
There's no one exact way for all. How and when a person will leave his body and where he will go
depends mainly on his Gunas and Karmas (joined with interventions by others through blessings,
prayers, rites, etc.)
Into the non-material heaven Vaikunda (Vishnuloka), goes a minimum people - those who are
perfectly cleansed of all karmas (positive and negative). From there they don't return into the
material world anymore. This is the perfection of life.
Heaven, as it's usually understood, in the Vedic universe scheme refers to Swargaloka, subtle
material dimension in this universe. It's accessible to people with very good Karmas and they
remain there for relatively long time (even millions of earth years), but not permanently since even
the material universe isn't permanent. These cases aren't usual nowadays in the West.
Most of those who leave 'upward' get into a bit lower sphere, Pitru-loka, the dimension of ancestors,
where they stay for some time (approximately from months to tens of years) before they again
reincarnate on Earth.
But many people nowadays go to lower than human level (animal, etc.) due to their negative
Karma. If their Karma is really bad they go first to hellish dimensions or become ghosts. Also these
existences are temporary yet the intensity of suffering gives them a semblance of almost eternity.
A Sin is a deed (by speech, talk or act) which brings the performer further away from God. And
good deeds bring one closer to God. Yes, but who is to say what is a good deed and what is a bad
deed? What if a "bad" deed is, in the heart of the believer, not a bad deed?
Perhaps you could explain how you understood his statement; it seemed completely clear to me.
Here is a nice verse that might answer this question for you:
ि्िा्छा्रं रिाणं िॳ कायागकायग्यवन्िि९ ।
ञा्वा शा्रपवधान८्िं किग किमुग िहाहगमस ॥ भगवद गीिा १६-२४॥
tasmat shastram pramanam te karyakarya vyavasthitau
gyatva shastra vidhanoktam karma kartum iha arhasi -Bhagavad Gita, 16.24.
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48
"One should therefore understand what is to be done, as well as what is forbidden, by the
regulations of authoritative Sastra. Understanding the stated regulations of the Sastra, one should
act accordingly."
From accounts of dying persons coupled with the Sastric descriptions (mainly Vedanta Sutra,
Bhagavad Gita, Puranas) these following things shall happen:
- There is a strong loss of interest in life; a dull outlook on life and the world; the disappearance of
the taste; all the close people seem very distant; a feeling of the inevitability of something; a desire
to repent all the sins; the feeling of eternity.
- Physical symptoms: the nose becomes thinner and sharper; the look becomes absent; facial
gestures disappear; the body becomes unfamiliar and wooden.
- Several days/hours before death the person enters the terminal phase. Often it has a form of
terminal restlessness (a medicinal term, see below). He sees his dead ancestors and specific
tiv hika (escorting) Devatas and may communicate with them (which the hospital staff and
relatives present there consider delusive).
In other words, tiv hika literally means ‘one who leads beyond’. After death, a jīva (individual soul)
takes anyone of these three courses as per his karmas (deeds):
Immediate rebirth
Pith uloka- World of manes
Sathyaloka or Brahmaloka- The world of Brahm
Journey to either of the last two worlds involve passing through some intermediate stations like
Arcis (Beam of light; flame; Enlightening) Ahas (day), puryam ṇa-pak a (the bright fortnight) and
so on. Though these appear to be physical realities, they really represent ‘ tiv hikas,’ the deities or
divine guides who lead the Jīva to the next destination in its onward journey.
- His body gradually turns cold starting from extremities. This is due to the detachment of the Prana
and subtle senses, parts of the subtle body, from the gross body.
"Unembodied are the wind and the clouds the lightning and the thunder. They are all without body.
Issuing forth from yonder sky by the attainment of the great (solar) heat, they assume their
respective forms.
"Even like unto them, man, issuing forth from his body by the attainment of the Great Light,
assumes his own genuine form. He is (then) the best of men. He then lords it with eating and
playing, and enjoying with woman, or equipages, or relatives, without thinking of the body. Even as
cattle are attached to an equipage, so is the Soul (Pur ṇa) attached to the body
(Chhadndogya Upanishad - 8.12.2-3, Vedanta sutra 2.4.7-8, SB 4.28.23).
- If the person is very attached to his body, he may remain in a coma for some time trying to
postpone his exit.
- The exit itself happens through various bodily orifices, as per one's karma and destination. (BG
14.18)
What happens, in what sequence, when the soul leaves the human body?
There's no one exact way for all. How and when a person will leave his body and where he will go
depends mainly on his Gunas and karmas (joined with interventions by others through blessings,
prayers, rites, etc.)
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49
Into the non-material heaven, Vaikunda goes a minimum people - those who are perfectly cleansed
of all karma (positive and negative). From there they don't return into the material world anymore.
This is the perfection of life.
Heaven, as it's usually understood, in the Vedic universe scheme refers to svargaloka, subtle
material dimension in this universe. It's accessible to people with very good karma and they remain
there for relatively long time (even millions of earth years), but not permanently since even the
material universe isn't permanent. These cases aren't usual nowadays in the West.
Most of those who leave 'upward' get into a bit lower sphere, pitriloka, the dimension of ancestors,
where they stay for some time (approximately from months to tens of years) before they again
reincarnate on Earth.
But many people nowadays go to lower than human level (animal, etc.) due to their negative karma.
If their karma is really bad they go first to hellish dimensions or become ghosts. Also these
existences are temporary yet the intensity of suffering gives them a semblance of almost eternity.
From accounts of dying persons and hospital staff coupled with the sastric descriptions (mainly
Vedanta sutra, BG, Puranas) these things happen:
There is a strong loss of interest in life; a dull outlook on life and the world; the disappearance of the
taste; all the close people seem very distant; a feeling of the inevitability of something; a desire to
repent all the sins; the feeling of eternity.
Physical symptoms: the nose becomes thinner and sharper; the look becomes absent; facial
gestures disappear; the body becomes unfamiliar and wooden.
Several days/hours before death the person enters the terminal phase. Often it has a form of
terminal restlessness (a medicinal term, see below). He sees his dead ancestors and specific
ativahika (escorting) devatas and may communicate with them (which the hospital staff and
relatives present there consider delusive).
His body gradually turns cold starting from extremities. This is due to the detachment of the prana
and subtle senses, parts of the subtle body, from the gross body (Chhadndogya Upanishad 8.12.2-
3, Vedanta sutra 2.4.7-8, SB 4.28.23).
If the person is very attached to his body, he may remain in a coma for some time trying to
postpone his exit.
The exit itself happens through various bodily orifices, as per one's Karma and Destination.
ऊ्वं ग्छन्ि स््व्िा ि्यॳ ति्ठन्ि राजसाः ।
जघ्यगण
ु वनृ ्ि्िा अध८ ग्छन्ि िािसाः ॥ भगवद गीिा १४-१८॥
urdham gachhanti satvasthah madhye tisthanti rajasah
jaghanya gunavritisthah adhah gachhanti tamasah Bhagavad Gita 14.18
“Those situated in the mode of goodness gradually go upward to the higher planets; those in the
mode of passion live on the earthly planets; and those in the mode of ignorance go down to the
hellish worlds.”
If the person is impious and quite sinful, the messengers of Yamaraja, called the Yamadoothas,
fierce, horrible looking persons with twisted features copper red flaming hairs that stand on end,
black in complexion and frightening to behold, appear at the deathbed of the person in question and
drag him forcibly from his body with ropes and chains. This scene so frightens the person that he
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literally dies of fright. They then pack up the subtle body of the person in a bag, where they take the
soul, now covered only by the subtle body of mind, intelligence and false ego, to the abode of
Yamaraja for judgment. He is taken over long stretches of hot, dry sands, and along the way he is
insulted in various ways by other horrible creatures and bitten by dogs. He is suffering terribly on
this journey and he wishes it would end.
Garuda Purana 2.2.8 says that those who commit suicide (and die a violent death in general)
become ghosts.
However, when it does end he is taken before Yamaraja, the fierce demigod in charge of death and
punishing the sinful. He is forced to accept a position of suffering according to his sins in hell(s)
which exist at the bottom of the universe, just above the Garbhodaka Ocean. In this hellish region
called the Naraka, there are approximately 27 hellish places. He gets an airy, unbreakable body
based on his specific karma (Garuda Purana 2.18.40) to suffer in.
As an example of this, a person who has engaged in the slaughter and eating of other innocent
animals will enter into Krimibhojana, wherein he will exist as a worm who is eating the tail of another
worm as that worm is eating his tail. There are many such hells just according to the crimes
committed. One may find the complete description in the last chapter of the 5th canto of the Srimad
Bh gavatam.
After such intense and horrible forms of suffering the living being is thrown again into the lower
species of life just suited according to his sinful desires in his human life.
However, persons who are not quite that sinful may expect a more peaceful departure from the
body. At the time of death, death is denoted as the moment when the spirit soul departs from the
material gross body. At that time the soul, covered by the subtle body of mind, intelligence and false
ego, leaves the body. The subtle body always travels with the soul wherever he goes within this
material world and therefore the living entity has a continuity of material experience throughout his
different lifetimes.
Death may come from a variety of causes, but when it actually happens the first thing that a person
experiences is total blackness. All is dark, but this lasts only for a moment. The Super-soul, situated
right next to the soul, illuminates a hole which appears to the soul to be a light at the end of a
tunnel. In fact the darkness which appears is the body but now that it is dead it is devoid of
consciousness and now we are seeing it from the inside for the first time.
There are some 101 different passageways (Prasna Upanishad 3.6) through which one might
depart from the body. One may only go through one of these at the time of death. These
passageways are called nadis, or channels of consciousness. According to Garuda Purana 1.67
death occurs when both main (spine) nadis, Ida and Pingala are at work. Under normal conditions
they switch. One might understand them to be the major nerve channels of channels of energy flow
within the body, but the exact medical synonym is not available to us at this time. In any case one
will depart from one of these nadis to his next destination. We do know that one who departs from
the anus or genital goes to the lower regions, wherein one who departs from the upper portion of
the body goes to the higher regions. Those who depart from the top of their skulls, from the hole
known as the Brahma Randhra, the place where the three bones in the skull meet, will attain the
regions of Brahman.
Description of yogic death by merging the elements of one's body into Mahat-tattva is given in SB
1.15.41-42, 2.2.30, 4.23.15-18, 7.12.30-31, Vs 4.2.15-16, etc. This process goes on in yogi's
consciousness. Sridhara Swami speaks about giving up attraction to different sense objects (BG
2.67) and merging the sense into their objects (than-matras).
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The Super-soul illuminates only one of these passageways according to the karma of the soul. He
selects the passageway just according to the previous activities of the living entity and as soon as it
is illuminated the soul naturally wants to move towards the light. As soon as he is out of the body,
he feels relieved of the burden of the material frame and starts to move, naturally drawn towards his
next form. He's lead by various guides called Aadivahika Devatas. Description is in Vedanta-sutra
4.2.7-4.3.16. At that time he will experience the world from the point of view of the subtle body and
will see things much clearer than they are seen through the present body. Just try to imagine how
much more beautiful the world must be when seen through spiritual eyes!
Vedanta-sutra describes that not-too-sinful persons go to higher planets. According to Near Death
experience (NDE) they may meet their departed relatives there. After time allotted by their karma,
they must return to earth.
In the process of sacrifice, the living entity makes specific sacrifices to attain specific heavenly
planets and consequently reaches them. When the merit of sacrifice is exhausted, the living entity
descends to earth in the form of rain, then takes on the form of grains, and the grains are eaten by
man and transformed into semen, which impregnates a woman, and thus the living entity once
again attains the human form to perform sacrifice and so repeat the same cycle. In this way, the
living entity perpetually comes and goes on the material path
"The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the
result of his work, the living entity, the soul, is made to enter into the womb of a woman through the
particle of male semen to assume a particular type of body." (Srimad Bhagavatam 3.31.1)
When the embryo is about seven months of age it is sufficiently developed to support
consciousness and the baby awakens in his new body and immediately moves, sometimes kicking
the mother from within in a vain attempt to get out of the horrible entanglement that he has found
himself in.
If he is pious, this horrible condition of having the arms and legs jammed into the chest as one is
bent over in the foetal position, causes the soul to pray to the Lord as follows, "O Lord, this
condition is terrible. Please save me from this situation and get me out of this womb immediately
and I promise to serve You in this lifetime for sure." However, as soon as he takes his birth he
becomes too much attached to all the attention and service being rendered him by mother and
family members and he forgets all about serving the Lord and falls totally into Maya again. Avoid
the process of rebirth; it is not auspicious in any way.
Three Gunas - Sattwa, Rajas and Tamas
Maya has three qualities or Gunas. These are called sattva, rajas and tamas. These three
inseparable qualities exist simultaneously in all of matter, all the time.
Just as it's not possible to have water (H20) without the "O", oxygen atoms, so it's not possible to
find a situation where one or more of its qualities have been eliminated. All three remain together,
although at any given time, one of these qualities predominates over the other two.
Qualities of the Gunas:
Each quality has its own characteristics. Since both the external world and the internal world of the
mind are made of matter, the qualities of the three Gunas are seen in both. For example, in the
external world we see:

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Sattwa -- equilibrium and serenity
Rajas -- dynamism and movement
Tamas -- inertia and stagnancy
In the internal world of the mind, these are experienced as:
Sattwa -- Purity, compassion, wisdom, knowledge, understanding, comprehension, recognition,
generosity, patience, kindness
Rajas -- Desire, attachment, possessiveness, hyperactivity, fear, nervousness, anxiety,
aggressiveness, competitiveness, power, prestige, name and fame
Tamas -- Impurity, greed, anger, dullness, envy, jealousy, delusion, confusion, depression, stupor,
unconsciousness, coma
These Gunas—are the primary constituents of the Prakriti and are the bases of all substances; they
cannot therefore be said to be attributes or qualities inhering in the substances as opposed to the
substances.
Material creation comes into existence due to the influence of another power called kal or time by
the Hindu scriptures. Time is not an arbitrary division of the day and night, but an actual power. It
creates movement or forward motion and comes into existence at the time of the creation of the
universe, inducing its expansion.

These two powers, the material power, maya, and time energy, kal, cause other aspects of the
material energy to manifest. These are:
Duality A perfect duality -- duality means dynamic opposites such as day and night, life and death,
happiness and sorrow, rich and poor, high and low, good and bad. Time induces the change from
one to the other; otherwise they would be static. Then it would only be night or only day, or we
would only experience happiness or only sorrow, and so on.
With respect to the Gunas, this means that although one guna of maya predominates at any one
time, another guna will predominate after some time. It isn't possible to predict when they will
change or shift, for how long or to what degree.
Three Gunas of Maya It is just like three wrestlers who are competing - how long can the strength of
one person dominate over two people? After some time he weakens and one of the other wrestlers
dominates the other two.
This type of fluctuation is seen in any creation of Maya -- from weather patterns to our internal
mood swings.
The relationship of the Gunas to each other is dynamic and ever-changing.
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In reply to a question from Arjuna, the blessed Lord describes in Srimad Bhagavad Gita the marks
of one who has risen above the three Gunas. He states that if one constantly worships Him with
exclusive devotion one will attain the highest divine experience and supreme peace and
blessedness.
The knowledge of these three Gunas, which hold the entire universe and all creatures under their
sway, is of vital importance to each and everyone for their progress and happiness in life. Without
this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of
success in worldly life as well as in spiritual life. Therefore, one should acquire this precious
knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is
the primal source and origin of the entire creation and all things in it. Hence all things created are
subject to their influence and irresistible power. The individual soul also is bound to the body by
these three qualities present in Cosmic Nature. The Supreme Being brings about creation through
the help of His Prakriti (Nature) endowed with these threefold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also
illumination. The second quality of Rajas gives rise to passion manifested by intense attachment
and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due
to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour to cast out Tamas from our nature. We should control and
master Rajas, and by holding it in check, wisely divert its power towards good kinds of activities.
Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain
immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa
that enables him to reach God, even this quality will bind him if he is attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire
knowledge of their subtle workings. Then only can he maintain an unhampered and smooth
progress in all activities of his life, both secular as well as spiritual. Lord Krishna teaches us this
important subject in this discourse from the ninth to the eighteenth verse. He declares that one who
rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age
and sorrow, and enjoys immortality.
Death in Three Gunas
BG 14.14-15 lists three destinations according to three Gunas: goodness - heaven, passion - earth,
ignorance - hell. SB 11.25.22 confirms it.
An example for death in the mode of passion would be King Puranjana who had to take birth as a
woman in his next life. Ajamila was practically enroute to hell and his condition was a good example
of ignorance. In the Gita-Mahatmya of the Padma Purana there are many examples, like the story
of one Brahmana who had to go to hell after death and then had to accept an animal birth.
The example of a person who went to heaven is Maharaja Pururava. After he had somewhat cooled
down from his excessive attachment to Urvasi, he became absorbed in performing sacrifices which
the Gandharvas had taught him. At the end of his life he went to heaven. There are also all sorts of
Jnanis and yogis and Brahmacharis who go to the planet of Brahma.
On Yama and Pitru-loka, Srimad Bh gavatam syas,
यर ह वाव भगवान पपर ्-राज८ वॴव्विः ्व-पवषयं रपपिॳसु ्व-पु
ु सॴज्
ग िस
ु ु संपरॳ िस
ॳ ु
यिा-किगव्यं द८षं एवान्
ु लन्घि-भगवच ् चसनः सगण८ दिं धरयति. रीिद भानविपरु ण ५ २६ ६
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yatra ha v va bhagav n pit -r jo vaivasvataḥ sva-vi ayaṁ pr pite u
sva-puru air jantu u samparete u yath -karm vadyaṁ do am
ev nullaṅghita-bhagavac-ch sanaḥ sagaṇo damaṁ dh rayati. – Srimad Bhagvatha 5.26.6
The King of the pit s is Yamar ja, the very powerful son of the sun-god. He resides in Pith uloka
with his personal assistants and, while abiding by the rules and regulations set down by the
Supreme Lord, has his agents, the Yamadūtas, bring all the sinful men to him immediately upon
their death. After bringing them within his jurisdiction, he properly judges them according to their
specific sinful activities and sends them to one of the many hellish planets for suitable punishments.
The Bhagvatha Purana, the Vishnu Purana and the Devi Bhagvatha Purana enlist and describe 28
hells, however, they end the description by stating that there are hundreds and thousands of hells.
The Bhagvatha Purana enumerates the following 28 main Hells:
The Bhagvatha Purana, the Vishnu Purana and the Devi Bhagvatha Purana enlist and describe 28
hells; however, they end the description by stating that there are hundreds and thousands of hells.
The Bhagvatha Purana enumerates the following 28: Tamisra, Andhatamisra, Raurava,
Maharaurava, Kumbhipaka, Kalasutra, Asipatravana, Sukaramukha, Andhakupa, Krimibhojana,
Samdamsa, Taptasurmi, Vajrakantaka-salmali, Vaitarani, Puyoda, Pranarodha, Visasana,
Lalabhaksa, Sarameyadana, Avichi, Ayahpana, Ksharakardama, Raksogana-bhojana, Sulaprota,
Dandasuka, Avata-nirodhana, Paryavartana and Suchimukha.
The Devi Bhagvatha Purana agrees with the Bhagvatha Purana in most of names; however, a few
names are slightly different. Taptasurmi, Ayahpana, Raksogana-bhojana, Avata-nirodhana,
Paryavartana are replaced by Taptamurti, Apahpana, Raksogana-sambhoja, Avatarodha,
Paryavartanataka respectively.
The Vishnu Purana mentions the 28 in the following order: Raurava, Shukara, Rodha, Tala,
Visasana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhirandha, Vaitaraní, Krimi a,
Krimibhojana, Asipatravana, Krishna, Lalabhaksa, Dáruńa, Púyaváha, Pápa, Vahnijwála,
Adho iras, Sandansa, Kalasutra, Tamas, Avichi, wabhojana, Apratisht́ha, and another Avichi.
The Ten Main Duties (Dharmas) in Hinduism
In Hinduism dharma primarily means duty. All other meanings of dharma arise from this root
meaning only. Even God takes upon Himself certain duties, although He has no desires and no
interest in doing or not doing anything. All our duties, energy, consciousness, and qualities arise
from Brahman, the Supreme Being, since He delegates them to His numerous manifestations
according to their status and hierarchy in creation. Since God is eternal, his duties are also eternal,
and since Hinduism is all about performing God's duties by humans upon earth, Hinduism is
traditionally known as Sanatana dharma, or eternal duty. According to our scriptures, those who
renounce the world and lead an ascetic life have no duties and obligations. They may practice
spirituality as part of their self-transformation in the pursuit of liberation, or they may teach and
preach, but like Supreme Brahman they are under no obligation to follow any aim or goal in
particular. However, those who take up the life of a householder (grihasta) have many duties and
obligations. In this regard, they take upon themselves at the individual and personal level the duties
of the Supreme Being in the material universe. The following are ten such most important duties
enjoined upon Hindus by the Vedas and the Dharmashastras (books of duties). In the present day
world, most Hindus do not practice them. Nevertheless, the best way to protect and uphold any faith
is to practice it, rather than brag about it or wage wars about it. Hence, in today's context these ten
duties become even more important.

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1. Duty towards self:
Duties towards Self can be divided into duties towards the body, the mind, and the soul
respectively, which lead to health, strength, mental clarity, purity (sattva), and spiritual
transformation. Their purpose is to improve and maintain one's own physical, mental and spiritual
wellbeing. The Bhagavadgita says," One should uplift oneself by oneself; and one should not
debase oneself because surely the Self is one's own friend and one's own enemy." It means you
are your own best friend when you are on the path of righteousness, and your worst enemy when
you indulge in evil actions. Therefore, one should not indulge in any actions that would lead to one's
moral and spiritual downfall into darker and demonic hells. Although householders lead worldly
lives, eventually they have to work for their liberation.
2. Duty towards gods
The gods (devas) exist in the body as organs and in the universe as the lords of their respective
spheres. Since they are selfless and do not make food for themselves, human beings are obliged
by duty to perform rituals and sacrifices and make them offerings of food. As you are aware, if you
do not feed your body, your senses become numb and weak. You also know that if you feed the
evil behavior in you, the gods and the sattva in you grow weaker while the demonic tendencies and
impurities in you grow stronger. It is therefore important that you nourish yourself and gods with
good thoughts and good food through your conduct as well as sacrifices.
3. Duty towards ancestors
Your ancestors are responsible for your birth. They contribute to your gene pool. Hence, you owe
them a debt of gratitude. According to the Vedas, upon departing from here, the souls live in the
ancestral world until their karmas are exhausted. By doing good deeds, living virtuously, performing,
rituals and making them offerings of food, their descendants can prolong their stay and grant them
better lives in their next birth. This is pitryajna, sacrifice to the ancestors, which the Vedas declare
as the duty of human beings towards their ancestors. If your ancestors are happy, they will also
bless you and help you attain peace and prosperity upon earth. By serving them, you will replay the
karmic debt you owe to them.
4. Duty towards progeny
Hindus are expected to work for the welfare of their progeny from the time of their conception. Until
they renounce their worldly lives and take up renunciation, parents have an obligation to perform all
the sacraments for the children, educate them either personally or with the help of learned teachers,
teach them their duties and responsibilities, inculcate in them good values, and help them become
virtuous individuals. At the time of death, they are also expected to pass on their good name,
qualities, strengths and abilities to their children through prayers and rituals. Since parents can be
born in the same families as the children or grandchildren of their own children, such duties become
even more important to preserve the family line, name, status and reputation.
5. Duty towards fellow human beings
As a Hindu, you are not expected to live selfishly for yourself or your family only because you are
but a representative of God upon earth. Your life, identity, power, abilities, strengths, riches, and
enjoyment come from Him. Therefore, in Hinduism charity (dana) is one of the highest virtues. In
fact, it was the only virtue, which Brahma specifically taught to humans in the beginning of creation
for their peace and happiness. In Hinduism, service to humanity is considered service to God.
Hence, Hindus have an obligation to help the poor and the needy, the weak and the disabled, the
beggars, the mendicants, monks and ascetics who do not cook food for themselves. They are also

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expected to serve the guests who visit their homes, and educate those who approach them with a
request to teach them knowledge.
6. Duty towards other living beings
Since all beings possess souls and since they are manifestations of Brahman only, Hindus have an
obligation to show compassion towards all living beings, practice nonviolence, and avoid harming
and hurting anyone, except in self-defense. They are also expected to nourish them within their
means and help them survive and flourish. Hinduism is the only religion where animals are not only
treated with consideration but also traditionally worshipped. Many deities have either animal forms
and features, or use animals as their vehicles. Animals have also duties in creation and their duty is
to serve humans in different capacities. As the Vedas say, just as the humans are to gods, the
cattle are to humans.
7. Duty towards society
Hindus have an obligation to uphold the order and regularity (rta) of society. They are not expected
to destroy or disturb the institutions of family, caste, community, or tradition, whose source is in
heaven since they are established by God to prevent chaos and confusion in the mortal world.
Followers of God are also expected not to spread confusion by teaching perverted knowledge,
beliefs, and philosophies that can unsettle human minds and lead to their moral and spiritual
downfall. The scriptures declare that whenever society is in decline and evil is on the rise, due to
our failure to contain it, God himself manifests upon earth to restore Dharma or He may manifest
His aspects, emanations, demigods and associate powers for the same purpose. During normal
times we are expected to do it in our individual capacity as the upholders of Dharma.
8. Moral duties
In Hinduism, every human being has an obligation to practice virtue and uphold the Divine Law.
They have to cultivate purity (sattva), and discernment (buddhi) and follow the injunctions and
guidelines prescribed in the scriptures. Some important moral duties are the study and recitation of
scriptures, prayers, worship, rituals, sacrifices, devotion, self-restraint, purity, moral discipline,
discernment, resolve, good works, and the practice of virtues such as nonviolence, truthfulness,
non-stealing, celibacy before marriage, and non-covetousness. Other duties include respecting the
elders, parents and teachers, taking care of old and aged members of the family, helping children to
grow up, and avoiding the cardinal sins namely lust, anger, pride, envy, and delusion.
9. Professional (caste) duties
Hindus have are obliged to perform certain duties and responsibilities that come with power,
position, caste and authority. For example each caste and caste related profession entails upon its
members certain duties and obligations. In today's world most professions are not birth related.
However, it is still important that they are performed according to the established practice. For
example, those who are in leadership positions have to act fairly and impartially without falling for
temptations and selfishness. Those who become spiritual teachers, or take up priesthood functions
have to live virtuously and spread the knowledge of the Dharma. Those who become the warriors of
Hinduism have to defend their faith, their land, and the people who practice it. Traders and
merchants have to practice their professions without lying, cheating, and deceiving. Finally, those
who take up manual labor should follow the rules that apply to them and do their part in serving
others, without expecting society to take care of them, or support them with freebies.

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10. Duties towards other faiths
It is the duty of a Hindu to practice his faith, but not to unsettle the minds of those who do not
practice it. They are expected to show restraint and friendliness in dealing with people of other
faiths, and live in harmony with them. Hinduism clearly affirms that the paths to God are many and
all paths lead to Him only. Hence, fanaticism and intolerance are completely ruled out. However,
amity does not mean submission to other faiths or practicing them. As a Hindu you not only have a
right to choose what you believe in, but also have an obligation to defend your faith if necessary. In
this regard, the gods of Hinduism are the best example. They are the most benign and
compassionate beings, and yet each is a warrior who will not hesitate to fight the demons if the
situation demands.
In Hinduism the way of duty is the way of karma. As stated before, all duties in creation arise from
God only, who is the true doer and source of all actions. The duties of human beings upon earth
come from God only as delegated responsibilities. Hence, performing one's duties is the first step in
the transformative process of every individual towards liberation. No one can achieve liberation
without performing their obligatory duties and responsibilities. However, one should also remember
that actions produce karma and thereby bind people to the cycle of births and deaths. Therefore, it
is important that in performing them one should remain selfless and offer the fruit of such actions to
God only who is the source and cause of all. This is called the renunciation of the fruit of one's
actions (karma phala sanyasa yoga) whereby actions do not bind you.
Samskaras: The Rites and Rituals in Hinduism
Hinduism prescribes both ritual and spiritual practices for the liberation of men from the cycle of
births and deaths. The ritual aspect is meant to make man more spiritual in the end, not vice versa.
Each and every important event in the life a Hindu, who has chosen to lead a normal householder's
life, calls for the performance of certain rites. Most of the rites are caste and gender specific. In
other words not all are required to perform them all. These rites are considered to be part of man's
obligatory duties depending upon the profession and caste of each individual and intended mainly
to invoke the blessings of various gods to ensure success in earning merit and gaining a safe
passage to the heavenly world and the continuation of family lineage. The Hindu rites also add
structure and purpose to the human life as they are required to be performed at various stages in
the life of an individual, as a part of one's dharma and obligatory duty towards oneself, one's family,
society, ancestors, other living beings and gods.. Some of the important rites of Hinduism are
described here.
1. Rites performed before the birth of an individual, invoking gods to make a woman of the
household conceive.
2. Rites performed during the third month of pregnancy invoking gods for the birth of a male child.
(Hindu women please take note. The Aryans were chauvinistic and wanted more male children!)
3. Rites performed at the time of the birth of a child.
4. Rites performed at the time of name giving ceremony.
5. Rites performed six months after the birth of the child.
6. The hair cutting ceremony.
7. Rites performed at the time of "Upanayana" to make the individual a "Dvija" or twice born".
8. Rites associated with marriage ceremony, starting from the time the marriage is fixed till the
ceremony is concluded.
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9. Rites associated with marriage life involving both the couples.
10. Rites associated with entry into a new house or construction of a new house.
11. Rites associated with the death and funeral of an individual.
It must be noted that in the present world the practice of Hinduism is changing gradually. While
rituals are still performed by certain sections of society, especially the higher castes, according to
the established tradition, in case of majority of people, ritualism is giving way spiritualism. Many
Hindus, especially those who live in the urban areas and brought up on modern education are
liberal and spiritual, rather than conventional and ritualistic. Many of them turn to rituals only under
peer pressure. Performance of rituals take time and effort. They also cost considerable sums of
money. Ritualism implies also honoring the age old social structure and caste system, which to
many modern Hindus is rather an unacceptable outdated practice. In following spiritual ideals of
Hinduism such considerations usually do not arise. Besides many spiritual practices attempt to
alleviate problems such as stress and anxiety. Therefore many Hindus willingly take to the spiritual
path and participate in yoga classes and meditation camps.
For the reasons mentioned above, Hindus presently perform the rites very selectively. Some rites,
such as the upanayana ceremony are meant exclusively for the higher castes. So a good number of
Hindus are excluded from the obligation of performing them. The rites that are most commonly
observed are the ceremonies associated with events such as marriage, the birth of a child, the
naming ceremony and the death of an individual. Even these are not performed uniformly due to a
number of a regional variations and local traditions.
A special note on Sraadha ceremony:
According to Hindu scriptures, when a person dies, he either travels to heavenly worlds or to the
ancestral worlds depending upon his previous deeds. We are told that the departed souls can be
elevated to higher planes of existence and pushed further on the scale of evolution if their direct
descendents on earth, especially the male progeny perform some annual rites and make sacrificial
offerings to them. With such rites, not just one but the entire family of ancestors would be benefited
and spiritually uplifted.
So when a Hindu departs from this world, his descendents make ritualistic offerings as prescribed in
the sacred texts so that the departed one makes further spiritual progress in those worlds also.
The obligation towards the departed souls is thus a part of ones ordained duties, or obligatory
karma, the performance of which brings happiness not only to the departed soul, but also to the
ones who performed it.
Sraadha ceremony is way of repaying ones debt towards ones parents and ancestors. A person is
indebted to his parents and ancestors because they were responsible for his birth on earth. Without
even one of them in the ancestral line, he would never have been. He is thus greatly indebted to
them for his corporeal existence. He can repay this debt only by performing annual rites for the
departed ancestors. He is therefore expected to perform these ceremonies without fail and save
himself and every one before him from misery.
Merits of Sraadha
This ritual protects the family heir, birth of a boy baby, frees future generation from misery, long life,
attain heaven, fame, animals and gives happiness but at the same time by not performing
Shraaddha makes one’s life miserable and poor.

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How did Sraadha Originate?
In Vedic culture there are 16 Samskaras (Purificatory Rites) from the conception Garbhaadhana
Samskara i.e. Conceiving virtuous children) up to the final rites (Anthyeshti) all of which are to be
observed as prescribed duties. Their observance will spiritualize life and purify our existence. The
final rites are called Anthyeshti, during which the corpse is cremated. The ceremonies performed
on the 10th and the 12th & 13th day followed by monthly observances until the yearly ceremony are
called Sraadha (meaning faith and deep devotion).The performer of the Sraadha must not only
have the correct attitude but must be purified by good discipline and austerities. It must be stressed
that the Sraadha is a memorial service in respect of the departed Atma as well as a spiritual act,
which benefits the performer and his Family. The annual Shraddha performed during Pithru-
Paksha falls in the same category of rituals.
Athri - अबर (Athreya) Rishi was one of the 10 sons of Lord Brahma (Prajapathis or Manasaputras).
From Athri’s tears was born a son named Soma, the moon. Athri’s wife was Anasūy . The tears of
Athri impregnated her and had three sons called Soma, Durvasa and Datt threya. (Ref: Bhagvatha
Pur ṇa 9.14.2-3)
Athri conceived the original concept of performing the ritual of Shraddha. Athri Rishi narrated the
ritual of Shraddha as laid down by Lord Brahma to his son Nimi Rishi. This established ritual has
continued even today. Nimi Rishi in turn also had a son who was renowned for having performed
penances for 1000 years. Soon after achieving this feat, he passed on. His sudden death came as
a great shock to his father who was so traumatized with grief that no matter how hard he tried he
was unable to reconcile himself to this tragic loss. Accordingly, on Dwadashi day (12th day) of the
month Magha, he collected all the vegetables, fruits and foods which his son enjoyed and prepared
them himself. He invited and fed several hold Brahmins, while simultaneously thinking of his
deceased son and reciting, the latter's name, Gothra (family name) and Kula (linage). While all this
was taking place, Narada Muni arrived and received by Nimi Rishi, who accorded him all due
honour and hospitality. Nimi Rishi however, embarrassed by his attachment to his son broke down
in tears and said, “O great Muni! You must think me such a fool for attempting to feed my beloved
son, who is no more. Will I ever be forgiven for such an act?”. Narada Muni then replied. “Dear
Rishi, do not despair. You have committed no wrong nor have you performed any unrighteous
action. Take refuge in the ancestors. Invoke your ancestors and they will guide and protect you”.
Thus encouraged by Narada Muni's advice, Nimi Rishi began to meditate upon his ancestors, who
soon appeared before him and said, “Nimi, your son has already taken his place amongst the Pitru-
Devas. Since you have performed this act of feeding and worship in honour of the soul of your
departed son, it is the same as if you had performed Pitri Yajna. Lord Brahma, himself, had blessed
this ceremony in the past and granted it to the merits of any other Kratu (sacrifice). So fear no more,
my son, for you have been blessed because of your deeds.”
Since that time, the Sraadha ceremony has formed a vital part of Sanadhana Dharma (Hinduism).
This established ritual has continued even until to today. Manu Deva was the first person to perform
the ritual of Shraaddha. Hence, he is called as the Deity of Srardha.
1. Objectives and Importance of performing Sraadham:
In Garuda Purana, the Lord Maha Vishnu explains Garudadeva about Yama’s kingdom. The Lord
not only begins to describe Yama’s kingdom, but also to describe the procedure to be followed
immediately after death.
It is said that the mode of one’s death also depends upon one’s karma. Due to the effect of karma,
a man falls sick causing his death. When the subtle body is leaving the gross body, which is known
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as death, the messengers of Yama arrive on the scene. When the subtle body finally comes out of
the gross body, causing death of the gross body, the subtle body is still able to see the entire
universe. The departed soul could see the messengers of Yama and the attendants of Lord Vi ṇu.
This means that the soul can see both good and bad and the departed soul begins its journey
according to its karma. A subtle body which has a bad karmic account feels for its sins at this
stage.
A soul has to travel the entire distance to reach the world of Yama. The distance between the earth
and Yama’s world is 1,032,000 Kilometers (approximately 641,255 miles. (Distance between the
earth and the moon is 384,000 KMs and the distance between the earth and the sun is 149,598,000
KMs). The path becomes rough for the sinners and the path becomes comfortable for virtuous. Lord
begins to describe Yama. He has four arms holding a conch, a discus, a bow and a staff. He treats
the virtuous with respect and sinners with rudeness. He hits the sinners with iron rod and club. He
sits on a buffalo (Yama is called Mahi a V hanaś Mahi a means buffalo and V hana means
vehicle). His body appears dreadful to sinners and radiant to virtuous. The soul is in the size of
one’s thumb. The Soul and the subtle body always travel together. The subtle body is pushed out of
the gross body by air. The subtle body cries out when it comes out of the gross body).
Upon death, Yama Dharma Raj decides by which path the through which door the soul will enter his
domain, East, West, North or South.
The good people enter by the East Gate. Those who during the rainy seasons give gifts or provide
shelter to the homeless, those who serve their mothers and fathers and teachers, those who read
religious books and the Puranas, worshippers of Siva and of deities, Pure minded people enter
through the East Gate.
The West Gate (Pashchim Marga) is for the worshippers of Lord Vishnu, Those who read
scriptures, make japas of Gayatri, who practice non-violence, non-stealing, Agnihotra or Havan
ceremony, who recite the Vedas, who practice Brahmacharya, Ascetics, Renunciates, who have the
attitude of non-attachment (Vairagya) and who have spiritual knowledge, enter through the West
Gate
The South Gate is for the sinners who suffer the worst tortures in hell of the Baitarani river that
holds boiling hot blood and flesh.
It is a must in all Hindu homes is to have Ganga water Ganga water makes the house holy. A drop
of Ganga jal in the mouth of the dying brings great benefits to both the giver of the water and to the
one on the death bed.
The living son performs the ten day ceremony for the soul and not for the body. He performs the
ceremony to liberate from father’s debt. If there are many sons, any one son can perform the ten-
day ceremony. Sons staying apart can each perform the ceremony. Final rites for the mother and
for the father to be done according to scriptures by the eldest son, which yield fruits that are equal
to making Parikrama or circumambulation of earth.
Garuda Purana explains the makeup of the physical body as well as the subtle body with the six
Chakras, and advises that we breathe 21600 times during 24 hours and that each inhaling and
exhaling be made into an act of Japa-mala with such mantras as Soham, Hare Ram etc. [Soham
(स८ ऽहि ् so 'ham) is a Hindu mantra, meaning "I am He/That" in Sanskrit. In Vedic philosophy it
means identifying oneself with the universe or ultimate reality. The mantra is also inverted from so
'ham (the sandhi of saḥ + aham) to ham + sa.]

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The human body is subject to disease, old age, infirmity etc.; yet we hope to live but we do not
realise for what purpose. While the senses are working, practice self-realisation. Therefore make
good use of time for self-realisation. Youth does not come back. Wealth is like a dream that can
vanish. Death can come during waking hours and during sleep. We feed ourselves with sensual
pleasures. Surrounded by love and hatred, Chintha or worries eat the alive and Chita eats the dead.
Contentment brings happiness and attachment produces misery. Bound by iron chains can be
loosened, but worldly attachments, which are invisible, are very difficult to detach.
For ten days, listen to this Katha (Garuda Purana) after someone passes away. This provides
liberation to the Pitrus and the son gets desires fulfilled. The speaker as well as the listener of
Garuda Purana benefit. Upon death of mother and father, reading Garuda Purana gives them
salvation and the entire family becomes prosperous.
Those atheists, immoral people who ignore these instructions, even their waters become impure.
Deities and ancestors avoid their houses. They become poor, miserable and unhappy. Where no
Sraadha is performed, where Garuda Purana is not read, where other ceremonies are not
performed, they are never released from the three types of Rin or debts.
In the Pretha-kanda of the Garuda Purana, Rules of Impurity (Sutak) is well explained.
The impurity accruing from birth and death is fourfold. The rules of impurity are applicable to all the
four castes.
The days of impurity are ten for the relatives on the father’s and mother’s side. People should avoid
taking meals during this period with the relatives of the dead. The bereaved family should neither
offer nor receive gifts, neither undertakes nor conducts sacrifices. The study of the Vedas and
Shastras (scriptures) is strictly prohibited.
Mahabharata Santi Parva (Section CCCXXXII) explains how to overcome grief:
Narada Muni says: The Supreme Soul is without beginning and without end. It resides as a witness
in the Jiva-soul as the embodied soul. It is inactive and without form. Those people who are
beholding the course of life and death in the world with the aid of their intelligence, do not shed
tears, are said to behold properly. Such persons have never to shed tears. When any such calamity
comes, productive of either physical or mental grief, as is incapable of being warded off by even
one's best efforts, one should cease to reflect on it with sorrow. This is the medicine for sorrow, viz.,
not to think of it. By thinking of it, one can never dispel it; on the other hand, by thinking upon
sorrow, one only enhances it. Mental grief should be killed by wisdom; while physical grief should
be dispelled by medicines. This is the power of knowledge.
Youth, beauty, life, stored wealth, health, association with those that are loved- these are all
exceedingly transitory. One should not lament individually for a sorrowful occurrence that concerns
an entire community. All combinations are destined to end in dissolution. Union is sure to end in
disunion. and life is certain to end in death. One`s allotted period of life is running continually. It
stops not in its course for even a single moment. Days and nights are ceaselessly running bearing
away in their current the periods of life of all human beings.
Upon the dissolution of the body, another body, which is as much destructible as the one that is
destroyed, is kept ready for the burnt or destroyed creature (to migrate into) even as one boat goes
to another for transferring to itself the passengers of the other boat.
When the allotted period of a person's life is at its close, the five primal elements of the body attain
to the seventh and the ninth stages and then cease to be. The soul however undergoes no change.
The ten stages of a person's life are: 1. Residence within the womb, 2. Birth, 3. Infancy up to five
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years, 4. Childhood up to 12 years, 5. teen-age up to 16 years, 6. Youth up to 48 years,. 7. Old age,
8. Decrepitude, 9. Suspension of breath, 10.Destruction of body.
“On behalf of the entire community, we offer our heartfelt condolences and together we offer our
prayer: May the Lord grant strength and courage to the surviving members of the family. To all
relations and friends, may the Lord Grant ability to give Comfort to the bereaved families. May the
Lord grant everlasting peace to the departed soul.” Brihadaranyaka Upanishads.
Anthyeshti:
Suffering in Death and Dying Practices
Fearing death is natural and results from a fear of the unknown. According to Hinduism Today, a
person with a terminal illness should tell family and friends so they can prepare for their loved one's
death and be happy for them. Death is the fulfillment of this life and a chance for a better
reincarnation, a chance to learn new karmic lessons and to move closer to moksha.
Hindus believe that death must come naturally at the proper time. Life should not be prolonged by
aggressive medical means unless it will result in a good quality of life. Prolonging life artificially
would result in the soul remaining on earth past its natural time "tethered to a lower astral region
rather than being released into higher astral/mental levels." Hindus will often forgo aggressive
treatment when an illness is terminal or there is no hope of recovery. If the patient is a parent of
young children, more aggressive treatments are often sought in the hope of prolonging life to
provide for the children. Nor should life be cut short willfully. Speeding up death by artificial means
would result in a large karmic debt. Suicide would result in many lesser rebirths to "make up" for the
karmic debt of ending one's life unnaturally. Thoughts at the moment of death will result in a greater
or lesser rebirth.
Hindus may endure pain or uncomfortable symptoms to face death with a clear mind. They may use
medication to control symptoms, but may avoid using so much that it reduces their consciousness.
Rabindrnath Tagore, a Hindu philosopher, once said "let me not beg for the stilling of my pain but
for the heart to conquer it." Hindus will, if at all possible, be thinking of Brahman at the moment of
death and therefore experience a higher state of consciousness and a higher astral plane after
death. Intentionally bringing all one's attention and energy to the top of the head and thinking
thoughts of Brahman help the soul leave the body in the highest possible state.
Ideally, a Hindu should die at home surrounded by family and friends who will sing sacred hymns
and say prayers or chant the dying person's mantra in his/her right ear if he/she is unconscious. As
death approaches, the bed should be turned so the head faces east. Hindus with a terminal illness
or certain other disabling conditions are allowed to choose a "self-willed death by fasting"[19] but
must tell their family and community. This is an acceptable method of ending suffering.
Hindu funeral rites are varying according to the caste and religious sect of the deceased but
generally involving cremation followed by disposal of the ashes in a sacred river. Anthyeshti rites
are the final sacraments (Samskaras) in a series that ideally begins now of conception and is
performed at each important stage of life.
Why is the departed soul addressed as a Pretha (ghost) for 13 days and thereafter he is called
Pithru and then pinda dhaan is done for Pithru?
It is very difficult to answer in a simple way.
Garuda Purana describes the journey of the departed soul and its requirement during this time of
travel. After the dead body has been burnt, there is a ten-day period of mourning and impurity for

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the sons and sapindas (near blood relatives). Every day, a pinda must be offered to the dead
person. Water must also be offered. Thus, the tenth pinda is offered on the tenth day.
When someone passes away 2 types of rites, Anthyeshti and Sraadham are done according to
Purana. Anthyeshti (Anthim Sanskar) is the rituals done while cremation is going on. And
Sraadham is generally done every year. During cremation mantras recited are suppose to remind
the deserted Jivatma that it is absolutely free. The body has never bound it. Be free like the wind
and fly completely detached from this body which is set on fire.
Generally the soul is thought to wander near the body due to its attachment with it for 70-80 years.
The vibrations of these mantras are supposed to provide relief to it, when reminded it is completely
free.
Rituals on immediately after death:
The rituals that may be followed in Vedic religions after the death of a person, for his or her peace
and ascent to heaven are:
Niravapanjali (Sanjayanam) is a sacred ritual in Hinduism where after the cremation rites, the ashes
are ceremonially immersed in holy water by the closest relatives, so that the soul may rise to
heaven. In Hindu mythology, king Bhagiratha performed a Tapasya to bring down the river Ganges
upon earth, so that he could immerse the ashes of sixty thousand of his slain ancestors in her
sacred waters.
Tharpanam is a sacred ritual whereupon the closest relatives make a sacred offering to the Gods
so that the departed soul may enter Swarga. In Hindu mythology, the Great Parasurama offered a
tharppanam for his father Jamadagni with the blood of his father's killer.
The ceremonial offering varies across the spectrum of Hindu society. These ceremonies are also
practiced in Sikhism.
A story from Katha Upanishad runs as follows. King Vajasrawas performs a Yagna in which he
offers worthless gifts to Brahmans. Nachiketas, his son notices this and pesters his father to offer
fruitful gifts. Vajasrawas, in a fit of anger gifts Nachiketas to Yama. Nachiketas meets Yama and
asks the most important question-what happens after death? Yama, the God of Death reveals the
secret which is one of the best explanations offered by any religion on the post-death happening.
On reaching there he found that Yama was not at home. For three days and night the young boy
waited without food , water and sleep at the doorstep of Yama’s abode. Yama on his return, was
deeply grieved to see that there was no to welcome Nachiketa. Yama himself greeted him with due
respect. For having kept Nachiketa waiting for three days, Yama granted him three boons.
Nachiketa said, “I seek the welfare of my father as my first boon.” He granted him happily. “Sir I
desire to know how one could reach heaven where there is no sorrow, old age or death”. Nachiketa
did not ask this second boon for himself but for the sake of the people. He wanted everyone to learn
this secret knowledge and free themselves for the sufferings.
Yama was pleased with the unselfishness of Nachiketa. Yama gave all the details of a particular
sacrifice, the performance of which would take one to heaven.
As Nachiketa was an intelligent and a sincere boy blessed with a spiritual knowledge, he could
understand all that was taught. Yama was pleased with him and in appreciation, named that
particular sacrifice after Nachiketa himself.
Nachiketa asked, “Respected Sir. What happens to a man after death? I should like to know the
truth from you. This I ask for the third boon.”
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Yama had not expected this question from a young boy. He tried to divert him but Nachiketa was
very firm. He wanted to know the answer. Yama was very pleased but he tried to divert the attention
with lot of attractive things. Nachiketa declined all these worldly pleasures. Yama was pleased with
such a young truth-seeker who had rejected the path of enjoyment and chose the path of goodness.
Then Yama taught him the knowledge of the Atman, realizing which man attains immortality.
Thus from Yama, Nachiketas learns the distinction between soul and body, the immortality of soul,
the concept of moksha, etc.
This forms the subject matter of one of the Upanishads called Katha Upanishad.
Rituals to be performed on the same day after cremation, according to the Scriptures that the kart
should offer Tirl njali (offering sesame seeds [til / thilam] and water) thrice on the Asma (Sanskrit
word Ashma means stone supposed to be treated as Pithrus) along the pitru-tīrtha (Area of the
palm between the thumb and the index finger portion) of their palms while chanting the mantra:
‘एष िॳ तिलि८या्जमल्िव८पति्ठिाि ्’,
Meaning: ‘Tirl njali is being offered unto you’ while mentioning the Gothra (Lineage according to
Vedic science) and the name of the deceased. One whose father is alive should not offer til njali.
Rituals before kindling the pyre:
A. Pieces of gold are placed on the mouth, both the nostrils, ears and eyes. If it is not possible to
place the pieces of gold, drops of ghee can be put with the tip of a darbha or with the help of a tulsī
leaf.
B. The kart then should place the pot for fire in the north-west direction and kindle the fire in it.
While reciting the mantra ‘ि्यादनािानिनननंरति्ठापयामि ।’ (MeaningŚ ‘I am establishing a fire by
the name of Kravy d’), black sesame seeds should be offered to the fire. (Some people prepare a
triangular altar of mud to the north-west side of the dead body and kindle the fire taken from the
pot). Then, oblations of ghee are offered to the fire as mentioned ahead. The word ‘्वाहा’ (sw h )
is uttered with each mantra while offering each oblation, and at the end of the sentence, ‘इदं न िि
।’ (This does not belong to me) is uttered.

अननयॳ ्वाहा । अननय इदं न िि ।।

कािाय ्वाहा । कािाय इदं न िि ।।
ल८काय ्वाहा । ल८काय इदं न िि ।।
अनि
ु ियॳ ्वाहा । अनि
ु िय इदं न िि ।।

Then, reciting the mantra -‘ॐ अ्िा्वॴ्विजायिा-अयं्वदमभजायिां । अस९ .. (mention the name of the
deceased) रॳिाय ्वगागय ल८काय ्वाहा ।’, one oblation is offered on the chest of the dead body and
after taking the name of the deceased, the following sentence is uttered – .. रॳिाय इदं न िि ।।’
C. Five balls of the size of a betel nut prepared from either barley or rice flour are placed on the
forehead, face, both the shoulders and on the chest of the dead body. Ghee is then poured on each
of these balls.
The ritual of cremation:

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A. Those in attendance should place a piece of sandalwood, any other wood, incense sticks or
camphor on the dead body. This is not mentioned in the Scriptures, but is a general custom.
B. The kart should kindle the pyre with the Agnī (Fire) brought in the pot. Begin with head side of
the dead body for a male or from the feet side for a female, and kindle the pyre from all the sides
moving in an anti-clockwise direction. This can be done by first igniting a piece of dried coconut leaf
on the fire that has been brought in the pot and using it to kindle the pyre.
C. Do not use objects such as tires to light a pyre. Make minimal use of kerosene or other
inflammable substances, and that too, if it is absolutely necessary.
D. As far as possible, avoid the contact of smoke emanating from the pyre.
E. Once the skull of the dead body bursts, as judged by its sound, the kart should stand towards
the feet of the deceased facing the south direction while holding the earthen pot filled with water on
the shoulder. Someone should stand behind the kart and make a hole in the pot just below its
neck with a stone picked up from the crematorium itself. This stone is known as ‘asma’ (Ashma)
(The kart then circumambulates around the dead body once in an anti-clockwise direction, while
the water keeps flowing around the pyre through the hole. On completion, a second hole is made in
the pot below the first hole by the person using the same ashma. The kart then completes the
second circumambulation like the first one. Similarly, a third hole is made, which is followed by the
third circumambulation. On completion of the third circumambulation, the kart stands towards the
head of the deceased with his back towards the pyre in case of a male and towards the legs of the
deceased with his back towards the pyre in case of a female. Thereafter, he throws the pot
backwards so as to break it without looking back. In the present times, this act is performed
immediately after kindling the pyre.
F. The kart should safely bring home the ashma that was used for making the holes in the pot.
Garuda Puranam describes the journey of the departed soul and its requirement during this time of
travel. After the dead body has been burnt, there is a ten-day period of mourning and impurity for
the sons and sapindas (near blood relatives). Every day, a pinda must be offered to the dead
person. Water must also be offered. Thus the tenth pinda is offered on the tenth day.
Immersion of asthī (Bones of the deceased)
The asthī (bones of the deceased) are collected either on the day of cremation or on the 3 rd, 7th or
9th day and are immersed in flowing water before the 10th day. It is better to collect asthi on the 3rd
day following cremation rites. If asthī are to be immersed after the 10th day then it should be done
only after performance of the ritual of Tīrtha-shr ddha. .
Pinḍadān:
According to the science of rituals, rites such as til njali and Pinḍad n (Ritual of offering of rice
balls) should be performed beginning from 1st day till the 10th day. Visham shr ddha should be
performed on odd days. If that is not possible then Uttar-kriya should begin from at least the ninth
day. Nowadays, however, Pinḍad n that should be performed from 1st day to 10th day is
performed as a combined ritual on the 10th day. On 10th day, Pinḍad n is performed in a Shiva
temple or in a temple of an inferior Deity situated on the bank of a river.
Rites of the first nine days:
Installing stones for udaka danam

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The preta will suffer from thirst because of burning and hunger during the next ten days. Vasodaka
(water dripped through cloth) and tilodaka (water mixed with tila ) should be offered every day up to
the tenth day.
This is done at two places - near a water body and outside the house. For this stones are installed
at both places and the preta invoked in them with appropriate procedure.
By the side of a nearby river or water body a small pit is dug , three stones are placed in it and the
preta is invoked onto them after sankalpa chanting -
ayahi preta .........................
“Oh ! Preta of father, come through the noble paths of our predecessors. Accord children, wealth
and long life to us." The name of father along with relation and gotra are pronounced for invocation.
The son does sankalpa and he and the relatives in the proper order with the younger ones first dip
a new vastra folded into three along with darbhas in the water while dipping themselves and offer
water on the invoked stones by squeezing the clothe in succession 3 times. Then water mixed with
tila is also offered three times.
The above are offered by sitting on the left knee.
Then a potful of water is offered (poured) saying -
“Oh! Preta (pronouncing relation, name and gotra...) accept the vasodaka, tilodaka and drink this
water from the pot. "
The number of tilodaka is increased by one on every succeeding day - four on the second day, five
on the third day and so forth up to the the tenth day. These are provided at noon time
Water is collected in the pot and the son and relatives return home. At the entrance of the house
another small pit is dug and three stones are installed.
Permission from brahmins is sought and in the sankalpa it is mentioned that the installation of
stones is being done for providing vasodaka everyday to take care of thirst and hunger arising out
of burning of the body, to provide pindas for formation of the new body ( athivahika shareera ) and
for providing prabhutabli ( the great bali on the tenth day ) to take care of great hunger.
Three stones are installed chanting -
ayahi ..........................
" Oh ! preta of father ,come through the noble paths of our predecessors. Accord children, wealth
and long life to us." The name of father along with relation and gotra are pronounced for invocation
and also the purpose of invocation is mentioned.
Here vasodaka and pinda is offered by the karta alone.
Everyday a sankalpa is done for providing vasodaka and pinda and they are offered. The pinda is to
be offered twice a day morning and evening. but they are combined into one. In some variations
cooked loose rice is offered as evening bali and some offer two pindas at the same time. Some
people also offer curd and ginger on top of the pinda. There should not be any change in the way
the pinda is prepared and offered throughout the ten days. After offering, they should be immersed
in water and at the same place every day without fail. The pinda is thrown over the head backwards
while facing south and the son should take a dip in the river facing the flow after immersing the
pinda. The purpose of throwing it above the head is that it is not actually immersed, but aimed at
the sky.
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The purpose of offering of these pindas is for formation of the new body of the preta for its further
journey. This new body is called athivahika shareera or bhoga shareera. The organs are formed as
follows -
Day 1 - creation of head
Day 2 - creation of eyes, ears and nose
Day 3 - creation of neck, shoulder and hands
Day 4 - creation of back, sides, stomach, hips and private parts
Day 5 - creation of thighs, knees and shin
Day 6 - creation of ankles, feet, fingers and marmas (vulnerable nerve centers), skin
Day 7 - creation of bones, skull and marrow, blood vessels
Day 8 - creation of nails and hair
Day 9 - creation of strength and energy
Day 10 - to take care of its hunger
Note: These days the busy sons and the busier priests have made it a norm to start the rites from
the ninth day doing pinda pradanam for all the previous days together. This is completely wrong
and unacceptable as per Sanadhana Dharma.. It takes say, six months to build house - what if you
try to do the same in a week? It will collapse and fall soon. Is the body of the child in the womb of
the mother formed overnight? Everything takes its own time. By trying to create a new body for the
deceased in a day, you are rendering it weak and defective. Moreover, with the stones not installed
the deceased will be still wandering in the cremation ground uncertain about his future, sad and
wondering whether his son will ever perform his rites. Is this the farewell that he deserves? A
person who has probably toiled his entire life to bring up his children, educate them, doesn't his son
have ten days to give back to him? If the pindas are not offered in time the preta of the deceased
will remain in the custody of the ferocious deities of the Smasana.
The cloth used for vasodaka, the water pot, vessel used for cooking rice - all these should not be
changed during the ten days. The installed stones should not be moved. The pindas should not be
eaten by crow, dog etc. or touched by anyone else. There are Prayaschittas to be performed if this
happens.
Water and Milk should be kept everyday in hanging earthen pots (so that they are not touched by
cat, dog etc.). This is to take care of fatigue of the preta. The water is kept saying - “take bath” and
milk is kept saying - "drink milk". Tender coconut is also kept saying - “drink coconut water."
Each day’s pinda offerings are divided into four parts. The first part is appropriated by Yama’s
messengers. The second part is used by the preta to survive. The remaining two parts are used by
the preta to reconstruct a body by means of which he can travel to Yama’s abode. The first day’s
share makes the head. The second day’s share makes the ears, the eyes and the nose. And so on
and so forth until on the tenth day, the body is complete.
On the eleventh day, a Shraadha ceremony is held. This is the first (Aadya) funeral ceremony, so it
is known as Aadya Shraddha.It is called Ekothistam in southern part of the country.
After the Pinḍad n on the 10th day, a little coconut oil is poured on the ashma and it is immersed in
flowing water.

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Acts to be performed on 11th and 12th day
On the 11thday, Panchagavya homam (Fire-sacrifice to appease Deities) should be performed in the
house and Panchagavya (A mixture of cow’s milk, curd, ghee, cow’s urine and cow dung) should be
sprinkled all over the house. All family members should sip Panchagavya. The kart should make a
sankalpam (resolve) for the benefit of the deceased and donate food-grains and perform Dasa-
d nam (Ten types of donations or offerings). Sr dhams (Special rituals performed for the departed
ancestors) such as Ekoddhishta Shr ddha, Vasugana Shr ddha and Rudragana Shr ddha should
be performed outside the house, in a cowshed or elsewhere.
Sapindikarana Shradham: Sixteen monthly Sraadhams are performed on 11th or 12th day so that
one becomes authorised to perform Sapindikarana Shradham. Sapindikarana Sraadhams is
performed on the 12th ay. With the performance of Sapindikarana Sraadham, the individual attains
the title of ‘Pitru’ and gets a place in Pitru-lokam. Really speaking, it is appropriate to perform
sixteen monthly Sr dhams in the respective months and Sapindikarana Sr ddham a day before the
yearly Sr ddham; however, the present custom is to perform all this on the 12th day post-death
itself.
The ritual of Nidhanshānti (Shānto-dak)
On the 13th day, Pathēya Shr ddha is performed and ritual of Nidhansh nti is performed. All the
near and dear ones should be invited and served a sweet meal. In today’s times in some places,
this ritual is performed on the 12th day itself.
Inviting everyone on the 13th day for a meal comprising sweets
Due to the rituals performed on the 13th day, the Linga-dēha (subtle body) penetrates the
atmospheric range of earth and attains further momentum. Attaining momentum means cutting off
all ties with his family members by the Linga-dēha and developing a relationship with God. To greet
this blissful process of doing away with the attachment with the gross body and developing
attraction towards God, everyone is invited for a meal comprising sweets as a symbolic gesture.
For a period of one year, every month, on the date of death (Thithi day), Sraadha ceremony
(Masika Sraadha) continues to be held. Then a final Sraadha on the thithi day of month died
ceremony known as Varshika Sraadha is held. All of these ceremonies are accompanied by the
offering of pindas.
The period of one year is very important? Aadya Sraadham (first Sraadham) takes place on the
eleventh day. Then on the twelfth day, Yama’s messengers come for the preta. The preta now has
a body, thanks to the pindas offered on the first ten days. Yama’s messengers grab this body and
begin to drag it towards Yama’s abode. But the way is long and it takes three hundred and forty-
eight days for the journey to be completed. The journey starts on the thirteenth day after death.
Therefore, it is almost a year after death when the preta finally reaches Yama’s abode. During his
long journey, the preta gets no food or water. It lives on whatever offerings are made to it in the
form of pindas.
There are sixteen places that have to be passed on the way to Yama’s abode. Their names are
Yamya, Souri, Nagendra, Gandharva, Shailagama, Krouncha, Krura, Vichithra, Vahvapada,
Duhkada, Nankranda, Sutapta, Roudra, Payovarshana, Shitadhya, and Vahubhiti In between the
places named Vichithra and Vahvapada, the river Vaitarani has to be crossed. This is a terrible river
and its currents are made of blood. There are boats for crossing the river. But only those who have
donated cows on earth are allowed to cross by means of the boats. The others are dragged through
the current and their flesh torn to shreds by fierce birds.

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After one year has passed, the preta reaches Yama’s abode. He is no longer a preta, but becomes
one of the ancestors (Pitru SarIera). The Varshika Sraadham that is performed is recognition of this
fact.
Garuda Purana abridged:
2.15.67 "Within three days and nights the soul assumes a new body. On the tenth day the
embodies soul longs for food.
2.15.74. "On the eleventh day and the twelfth, the soul of dead eats to his fill.
2.15.76 "On the thirteenth day, the soul of the dead is taken to the High Way. Now he assumes a
body of the pinda and feels hungry by day and night.
3) Half boiled rice and dhal is kneaded as laddus as pinda:
The pinda dhaan in death rituals vary from region to region in length and breadth of the country,.
This can be seen in Gaya Pinda Dhaan and there many many kinds of Pinda Dhaan and with
various constituents. (boiled or semi boiled, spherical or lumped, with seasame or daal ...). During
his long journey, the preta lives on whatever offerings are made to it in the form of pindas.
4) One year after the death, the family will observe a memorial event called “Sraadha,” which pays
homage to the deceased. The karta will invite Brahmins, members of the highest caste, to the home
and provide them with an elaborate meal, treating them as he would his own parents."
Meaning and Scope of Sraadham:
The term ‘Sraadham’ has originated from ‘Sraadhama’ (faith). It is impossible to repay the various
favors, which our deceased forefathers have done for us. The ritual performed for them with
complete faith is known as Sraadham. It is impossible to repay the various favors, which our
deceased ancestors have done for us. The ritual performed for them with complete faith is known
as Shraddha.
In Hindu Sanadhana Dharma, the ritual of Shraddha is not only repays debts (Runa) towards
deceased ancestors, but also makes it easy to repay debts towards God and Sages. Sages are
considered to be hot tempered in comparison to God and due to this nature; they could curse one
and thus entrap the embodied soul. However, as debts towards ancestors are to be repaid by
action (Karma), it becomes simple and easy to repay these debts through the ritual of Sraadha.
Therefore, in order to be able to repay other debts in a good manner, it is necessary that everyone
relies upon debts towards ancestors that act as link between God and Sages, satisfy them by
performing these rituals and try to embark upon the progress towards attaining final liberation. By
performing the ritual of Shraddha, with the help of the ancestors’ soul, one can slowly progress
towards reaching God and Sages. Moreover, by the virtue of combined support from Vasu, Rudra
and Adithya (Vasu means aspirations, Rudra means dissolution and Adithya means radiance or
action), one can provide momentum to the deceased father, grandfather and great grandfather and
in turn acquire blessings from God.
The term ‘Shraddha’ is completely linked with Maya (The Great Illusion) and Brahman (the Creator)
through the bond of debts that is to be repaid. When the threads of the reciprocation relationship
that binds us, dissolves, and then at that time the embodied soul gets liberated and only then it can
acquire momentum to progress towards attaining Final liberation. Therefore, through the ritual of
Shraddha, one can get rid of the bonding with others and get liberated in this birth itself under
observer stance of the followers of Lord Vishnu.

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Repaying the debt to ancestors is as important as repaying the debt to God, Sages and the society.
It is the duty of descendants to respect their ancestors, make donations in their name and to
undertake activities that will please them. Performing Sraadham is a part of obeying Dharma, as per
science of Dharma.
B) Ancestors' soul becomes satisfied only after receiving pinda and water from their son. In relation
to this, following is a verse in the holy text Mahabharat that describes 'who qualifies to be called as
son' :
प्
ु ना्न८ नरका्य्िान्पिरं रायिॳ सि
ु :।
ि्िा्पर
ु इति र८्ि: ्वयिॳव ्वयंभव
ु ा ।। – Mahabharata 1.74.39
Punnamno Narkadysmatpitharm Thrayte Sutaha:
Tsmatputra ithi Prokthha:Swayameva Swayambhuva
Meaning: The son protects his ancestors' souls from the Hell named 'Puta'. Therefore Lord Brahma
himself has named him as 'Putra'.
As per the above verse, to enable the deceased ancestors to progress to a higher sub-plane, every
son should perform ritual of Sraadham. It is amply clear in the verse that the one who is believed to
be a son, he should perform these duties.
C) दॳ वपपिक
ृ ायाग्यां न रिहदि्यि । – Thaittiriya Upanishad 1.11
Devapithruckryabyam na Pramditwayam
Meaning: One should not commit mistakes in any task performed towards God or ancestors' souls.
One should not avoid these rituals.
D) Following verse, regarding people who do not perform Sraadham, in the holy text Gita is
insightful
पिन्ि पपिर८ ्यॳषां लतु िपप्ड८दकरिया – Shrimad Bhagavat Gita 1.42
Pthanthi Pitharo Hyesham Lupthapindokakriya.
Meaning: Due to the nonperformance of rituals like pinda Sraadham and offering water to deceased
ancestors etc. the ancestors of such people (who do not perform Sraadham) have to reside in the
Hell region. This results in stagnation and no progress of the descendants.
E) Sage Sumantu has said, 'राधाि ् परिरं ना्यि ् रॳय्करि ् उदाृिि ् ।',
Sraddhat Parataram Nanyath Sreyaskaram Udahrtam.
Meaning: Nothing is as superior as the ritual of Sraadham. Therefore, a person having a pure
intellect to discriminate between right and wrong should never abstain from performing Sraadham.
F) Brahma Vaivarta Purana (one of the major 18 Puranas) explains about why every son should
perform ritual of Sraadha. It says that 'Activities related to deceased ancestors are more important
than those related to God'. Therefore every sacred ceremony begins with Naandi Sraadham.
G) Brahma Purana says, 'One who performs the ritual of Sraadham diligently and in accordance
with ones financial state, he satisfies everyone right from Lord Brahma to the insignificant blade of
grass. No one in the family of the person performing Sraadham remains unhappy.' (4)

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H) At the time of death if a person feels, 'Sraadham is meaningless and nobody should perform
Sraadham for me after my death' and later because of Sraadham having not been performed, after
his death, he experiences that, 'I am trapped', even then he cannot convey this feeling to anyone.
He could become unhappy because of his wish remaining unfulfilled. Taking this point into
consideration, it is absolutely necessary to perform Sraadham for every deceased person.
I) By performing ritual of Sraadham for a deceased person, the give-and-take account that exists
with that person gets fulfilled, e.g. if we owe something to a person and he dies before we could
repay him, then by the virtue of performing Sraadham the loan can be repaid.
3. Benefits of performing Sraadham:
A) The ritual of Sraadham is sacrificial fire performed for deceased ancestors and it is sacred,
beneficial bestows blessings for conceiving a baby boy. The benefits derived after performing the
ritual of Sraadham are mentioned in Smruthi Chandrika and other holy texts in the form of a verse
as follows :
आय:ु पर
ु ान ् यश: ्वगं कीतिग पनु ्टं बलं थरय: ।
पशन
ू ् स९्यं धनं धा्यं रातनय
ु ाि ् पपिप
ृ ज
ू नाि ् ।।
Meaning : One can conceive a baby boy and acquire a long life, success, heaven, fame, strength,
wealth, animals, happiness, food, etc. by worshipping (performing Sraadham for) deceased
ancestors.
B) If the ritual of Sraadham is performed on the day of an eclipse, the host derives benefit similar to
the one obtained after donating a piece of land to someone.
Indian culture teaches us that we have to perform certain duties towards our parents and close
relatives after their death, just as we serve them when they are alive as a part of obeying our
Dharma. The ritual of Shraddha provides us with an excellent mechanism to fulfill our duties and in
turn repay our debts towards ancestors. Our parents have taken the utmost care of us during our
childhood. The ritual of Shraddha is necessary so that their journey after their death is full of
comfort and devoid of any distress and that they acquire momentum, which allows them to progress
to a higher sub-plane. If Shraddha is not performed, the desires of the deceased ancestors remain
unfulfilled. The negative energies make easy victims of such desire riddled ancestors souls and
then make them their slaves. In all likelihood, they then use them to cause distress to their own
family members. By performing Shraddha, one gets relieved from the distress caused by the
ancestors’ souls thereby enabling oneself to lead a comfortable life on earth.
Sr ddham or Shraaddha (राध) is a Sanskrit word, which literally means anything or any act that is
performed with all sincerity and faith (Sr ddham). In Matsya Purana mentions about Sraadham as:
਺तन्यं नॴमिन्िकं का्यं बरपवध राध ि्
ु यिॳ ।’ ि्््य परु नन ्
“Nityn Namithikam Kaamym trividha Sraadha Mukyte” – Matsya Purana
Meaning: primarily there are three types of Sraadham – one performed daily, periodically and with
purpose (Kamya). In addition to these, Yamasmruti defines Nandi Sraadham and Parvana
Sraadham as additional main types.
The definition of Shraddha as given in the 'Shraddha' chapter within the Brahma Purana Holy text is
as follows:

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दॳ शॳ कालॳ च पारॳ च रधया पवथधना च यि ् ।
पपिन
ृ हु िचय पवरॳ्य८ द्िं राधिद
ु ाृि ् ।। - र्िपरु ाण
deshe kaale ca paat-re ca sh-rad-dhayaa vidhinaa ca yat- |
pitrnud-dish-ya vip-rebh-yo dat-tam sh-raad-dhamudaahrt- || - Brahma Puraanna
Meaning: The offerings (food etc.) made to the brahmins (priests) with the intension being received
by the deceased ancestors, after taking into account the aptness of country, time period and place
and with complete faith and abiding by all the rules is known as Shraddha.
Associated words in Sraadha: Shraddhattva Pinda, Pitru Puja (ritualistic worship of deceased
ancestors), Pitru Yagna (sacrificial fires performed for deceased ancestors)
2. Importance and need of performing Sraadham
A) Repaying the debt to ancestors is as important as repaying the debt to God, Sages and the
society. It is the duty of descendants to respect their ancestors, make donations in their name and
to undertake activities that will please them. Performing Sraadham is a part of obeying Dharma, as
per science of Dharma.
B) Ancestors' soul becomes satisfied only after receiving pinda and water from their son. In relation
to this, following is a verse in the holy text Mahabharat that describes 'who qualifies to be called as
son' :
प्
ु ना्न८ नरका्य्िान्पिरं रायिॳ सि
ु :।
ि्िा्पर
ु इति र८्ि: ्वयिॳव ्वयंभव
ु ा ।। – Mahabharata 1.74.39
Punnamno Narkadysmatpitharm Thrayte Sutaha:
Tsmatputra ithi Prokthha:Swayameva Swayambhuva
Meaning: The son protects his ancestors' souls from the Hell named 'Puta'. Therefore Lord Brahma
himself has named him as 'Putra'.
As per the above verse, to enable the deceased ancestors to progress to a higher sub-plane, every
son should perform ritual of Sraadham. It is amply clear in the verse that the one who is believed to
be a son, he should perform these duties.
C) दॳ वपपिक
ृ ायाग्यां न रिहदि्यि । – Thaittiriya Upanishad 1.11
Devapithruckryabyam na Pramditwayam
Meaning: One should not commit mistakes in any task performed towards God or ancestors' souls.
One should not avoid these rituals.
D) Following verse, regarding people who do not perform Sraadham, in the holy text Gita is
insightful
पिन्ि पपिर८ ्यॳषां लतु िपप्ड८दकरिया – Shrimad Bhagavat Gita 1.42
Pthanthi Pitharo Hyesham Lupthapindokakriya.
Meaning: Due to the nonperformance of rituals like pinda Sraadham and offering water to deceased
ancestors etc. the ancestors of such people (who do not perform Sraadham) have to reside in the
Hell region. This results in stagnation and no progress of the descendants.

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E) Sage Sumantu has said, 'राधाि ् परिरं ना्यि ् रॳय्करि ् उदाृिि ् ।',
Sraddhat Parataram Nanyath Sreyaskaram Udahrtam.
Meaning: Nothing is as superior as the ritual of Sraadham. Therefore, a person having a pure
intellect to discriminate between right and wrong should never abstain from performing Sraadham.
F) Brahma Vaivarta Purana (one of the major 18 Puranas) explains about why every son should
perform ritual of Sraddha. It says that 'Activities related to deceased ancestors are more important
than those related to God'. Therefore every sacred ceremony begins with Naandi Sraadham.
G) Brahma Puran says, 'One who performs the ritual of Sraadham diligently and in accordance with
ones financial state, he satisfies everyone right from Lord Brahma to the insignificant blade of
grass. No one in the family of the person performing Sraadham remains unhappy.' (4)
H) At the time of death if a person feels, 'Sraadham is meaningless and nobody should perform
Sraadham for me after my death' and later because of Sraadham having not been performed, after
his death, he experiences that, 'I am trapped', even then he cannot convey this feeling to anyone.
He could become unhappy because of his wish remaining unfulfilled. Taking this point into
consideration, it is absolutely necessary to perform Sraadham for every deceased person.
I) By performing ritual of Sraadham for a deceased person, the give-and-take account that exists
with that person gets fulfilled, e.g. if we owe something to a person and he dies before we could
repay him, then by the virtue of performing Sraadham the loan can be repaid.
As per traditions in Hinduism, an individual born in this world has to fulfill three ऋण – RuNa or
debts. They are as follows:
• Daiva Runa- It is the debt towards the Almighty God. This is to fulfill by performing of Yagnas or
sacrifices.
• Rishi Runa- It is the debt that we owe towards the ancient Seers, who performed great
sacrifices for the betterment of the mankind. The studying of the Vedic scriptures fulfills this
RuNa.
• Pitri Runa- It is the debt towards the ancestors. This is to fulfill by begetting sons through
procreation and the performance of Sraadhams in accordance with the Vedas.
Amongst the above Runas, Pitru Runa is a way of remembering and paying respect towards our
ancestors who are no longer alive. ‘Sraadhams’ are performed to ensure that the memories of our
forefathers and loved ones do not fade away
To do rituals of SHRADDHAM - Penance to Ancestors is an unique tradition in Hinduism.
According to Manusmriti 3.68,
प्च सन
ू ा रह
ु ्ि्य चु्ली पॲष्यप
ु ्कर: |
क्डनी च उदकु्भश ् च ब्यिॲ यास ् िु वाहयन ् || िन्
ु ितृ ि - ३.६८
"pancha soonaa gruhastasya chullee peshanyupaskara:
kandanee cha udakumbhash cha badhyate yas tu vahayan" - Manusmriti - 3.68
Meaning: "There are 5 slaughter houses in the house of a householder. The hearth (stove), the
grinding-stone, the broom, the pestle and mortar, the water vessel. He kills millions of small and

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invisible creatures daily, which bind him to inevitable sin. It is to expiate all these five sins that the
“pancha maha yagyas” were prescribed daily for householders".
Manusmriti further says in 3.70, “पपि ृ यञ्िु िपगण…
ं .਻, - “ pithru yagyasthu tharppanam”.
Out of the above 5, Tharpanam is one of the yagyas. Pitru Tharpanam is offered to 3 generations of
ancestors viz: paternal and maternal father, grandfather and great grandfather and their respective
wives so that they are exalted to higher spiritual planes. We invoke the pitrus in the form of the
presiding deities of the Pithru Loka and the tharppanam, the Vasu, Rudra and Adithya on the
Bhugnam/Koorcham, in due order of the 3 generations. : Refer “Vasurudraditya Swaroopanam” in
tharppana mantra.
We then offer water, which they love, and til (thilam) with mantras. We then request at the end of
the tharppanam, that this til and water be converted into suitable food for the pitrus may it be
amrutam, ghee, water, milk, grass, blood or any other food according to their present requirement.
(They may be in heaven, may be reborn as men or trees or in any other form)...refer tharppanam
mantra taken from Yajur Veda Samhita, “oorjam vahanhteeramrutam ghrutam paya: keelalam
parisruhtam swadhastha tharpayatha may pitrun”. The food is called “Swadha”
1. The prayers offered during Sraadha Tharpanam starts -
ेउदीरिािवर उि ् परास उ्ि्यिा: पपिर स८्यास: ।
असुं य ईयरु वक
ृ ा ऋिञा: िॳ न८ऽव्िु पपिर८ हवॳषु ।।’ – ऋनवॳद, िंडल १०, स्
ू ि १५, ऋचा १
Udhirathavamavara Uthparasa Unmadhyama Pithara Somayasa
Asooyaeyaravruka Ruthakna The Noavanthu Pithrohaveshu - The Rig Veda-10.S.15.1
Meaning: Let the ancestors residing on Earth attain an evolved region. Let the ancestors who are in
heaven, that is, at a higher plane of existence, never degrade. Let the ones who are at a medium
plane of existence, attain a higher plane. Let the ancestors who symbolise the Truth protect us.
Also, prayer is offered to the ancestors for the continuation of the lineage, ‘O Pithru-deities, give
birth to a son like Ashwini Kumar, who is beautiful, healthy and who can fulfill the wishes of Deities,
ancestors and all humans.
1.1 The prayers offered at the end of the Shraaddha ritual
A. ‘ग८रं न८ वधगिाि ् ।‘ – ‘Gothram no vardhatham’
MeaningŚ Let our lineage (Gothra) grow. To this, the Brahmins bestow blessings, ‘Let your lineage
grow.”
B. ‘वीरं िॳ द्ि पपिर: ।’- ‘Veeram me datha pithraha’.
Meaning: O ancestors, give me a valiant son.
Another prayer is, ‘Since the time of the origin of the Universe to date, whoever was born in the
lineage of my mother and father and all the servants from these two lineages and my past births,
those supported by me, those serving me, friends, disciple, pets, the plants and trees planted and
cut by me, the close relatives, those who incurred favours from me and those who bestowed
favours on me, get the food offered by me.
It is evident from this prayer that the Hindu Dharma teaches us to express gratitude not only to our
own but also towards our benefactors, other beings and trees and plants.
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The said Sraadham is sacred one for Hindus as many scriptures say that it is the pious duty of
generations in Hindu families to do penance to ancestors (Pit s) especially to one’s dead parents
regularly in proper ritual style. Conceptually, it is a way for people to express heartfelt gratitude and
thanks towards their parents and ancestors, for having helped them to be what they are and praying
for their peace. It also can be thought of as a "day of remembrance." It is performed for both the
father and mother separately, on the days they became deceased. It is performed on the death
anniversary or collectively during the Pitru Paksha or Shraaddha Paksha (Fortnight of ancestors),
right before Sharad Navaratri in autumn. The performance of Sraadham by a son during Pitru
Paksha is compulsory in Hindu Dharma to ensure that the soul of the ancestor goes to heaven as
regarded.
Markandeya Purana says that if the ancestors are content with the Sraadha, they will bestow health
and happiness upon the performer. However, let it be known that the underlying emotion is
gratitude and NOT selfishness.
In practice, the Karta (person who performs the Shraaddha) invites Brahmanas (individuals who are
considered very noble, worthy, knowledgeable, etc.) the Shraaddha day, imagines they are his/her
parent, performs a homam, serves them with sumptuous food, and treats them with all hospitality
and finally serves “pinda pradanam”. (Pinda—balls made of rice, given as offerings to the Pit s).
The Karta then gives "Dakshina" (fees) to the Brahmanas. (There are various other actions done to
show respect to the Brahmanas, like washing their feet etc. during the course of Shraaddha). Cows
are also considered ancestors in Hinduism and during Sr ddham; the practice of offering food or
pinda to cows is still in vogue.
Since this is one of the most important and noble “Samskaras” (rituals meant to cleanse the mind
and soul) that the Hindu sages have envisaged, it is imperative that the performer of the ritual
understands what he or she is doing. Only then, the true intent of the ritual will be fulfilled. In
addition, the performer of the ritual feels completely gratified. Else, the ritual becomes just a
mechanical exercise for one’s part.
A) Providing momentum to the deceased ancestors present in the Pitru region so that they can
progress to a higher sub-plane of existence, through the means of Sraadham.
B) Satisfying wishes and desires of the souls of the deceased ancestors from ones' family who are
trapped in the negative regions due to unfulfilled desires and providing momentum for their further
progress.
Hindu Dharma does not give any chance to anyone to say that the Shraaddha was not performed
due to non-feasibility in a particular period!
Sraadha ceremony performed for the ancestors is of different types. Strictly speaking Sraadha has
to be performed daily.
The Vedas speak about things not comprehended by the human mind. Performing the rites
prescribed by the Vedas, the fruits will naturally follow. The consequences of good deed will be only
good and that of evil deed will be evil only.
According to the shastras, not doing the work assigned to us is not only sinful but also
disadvantageous in a worldly sense. In the past, people earned their respect by doing the karma,
the duties expected of them. Failure on the part of people to follow their respective rites and duties
are inherited from their ancestors have resulted in the miserable state of our nation. If everyone
does ones allotted job, carries out the duties expected of one by birth, there should be happiness
for all.

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There are several types of Tharppanams: -
1. Gunda Tharpanam- the Tharpanam which is done in the first ten days of death.
2. Brahma Yagna Tharpanam-This is the oblation supposed to be done daily to the Devas, Rishis
and Pithrus.
3. Parheni Tharpanam- This is the Tharpanam which is supposed to be done on the next day after
annual Sraadham .This at present is being done after Srardha on the same day, because the priest
does not have time to come the next day. Here the Tharpanam is offered only to ones Pithru Varga
(paternal side)
4 The regular Tharpanam which is supposed to be done on all Amavasyas. Four Months beginning
viz Mesha, Karkitaka, Thula and Makara (Sankramana Sraadham) and both Lunar and Solar
eclipses. Our Sastras have asked us to perform Tharpanam on 96 days in a year but this is not
being done nowadays.
Several Acharyas have codified the method of Tharpanam. Some of them are Apasthabha,
Bodhayana, and Drahyayana. There are slight differences in the sankalpam among Iyers and
Iyengars. It is understood that the Tharpanam for Rig Vedis is almost similar but that for Sama
Vedis is different. There are also differences brought about by local practice and family tradition.
People are advised to follow their traditions strictly. They have precedence over what is written
down. For example in many families Tharpanam is done without wearing Vibhuthi or Namam but
there are certain families who do Tharpanam wearing these. Some people do Avahanams of
Pithrus on two Koorchams. Some on one Koorcha and some on spread Durbhas gras. In some
places both Koorchams and Dharbhas are used.
According to the Vaidhyanatheeyam and Srivaishnava Deepika (Anmiika Granthams), a dutiful
Brahmin has to perform 96 tharppanams in a year, as stipulated in the Vedic scripts. Listed below
are the days on which a Brahmin has to perform his duty in Thila tharpana roopam. Out of these,
the Mahalaya Tharpanam can be done with Hiranyam or with Brahmmana bhojanam also; if not on
all the sixteen day, any one day that one considers himself as most important – viz. Mahabharani,
Madhyashtami or on his mathru / pithru srardha thithi days that falls during Mahalayam..
Following are the 96 days:-
Amavasya – 12 days.
Masapirappu – 12 ,,
Pournami - 12 ,,
Kruthayugathi – 1 ,,
Threthayugathi - 1 ,,
Dwaparayugathi - 1 ,,
Kaliyugathi – 1 ,,
Vaithruthi Yogas – 14 ,,
Vyatheepatha Yoga -14 ,,
Mahalayathi -16 ,,
Ashtakaa – 4 ,.,
Anvashtaka – 4 ,,
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Thisroshtaka -4 ,,
If one cannot afford to perform the Darsha Sraadham known as Thila Tharppanam on all the above
days, one should stick to minimum possible on Amavasya, Mesha Sankramanam, Dakshminayana
Punyakalam, Thula Vishu Punyakalam, Uttharayana Punyakalam, visible Surya/Chandra
Grahanam days and also on the next days to Mathru/Pithru Srardha.
Amavasya Tharpanam:
In simple terms, Tharpanam usually means offering something to one’s ancestral beings to satisfy
them. Many believe that Tharpanam is as important as any other worship procedure. Tharpanam,
which is carried out on the day of Amavasya, is known as Amavasya Tharpanam.
Sankranthi or Sankramana (Masapirappu days) (when the sun enters the next Rasi)
Sankranthi or Sankramana means transmigration of the Sun from one constellation of the zodiac in
Indian astronomy to the next called Rasi. Hence, there are 12 Sankranthis in a year. Each
Sankranthi is marked as the beginning of a month in the sidereal solar calendars followed in Tamil
Nadu, Kerala, Odisha and Punjab. On the other hand, in the sidereal solar Bengali calendar and
Assamese calendar, a Sankranthi is marked as the end of each month and the day following as the
beginning of a new month.
Uttharayana Punyakalam start with Makara Sankranthi day and ends in Dakshminayana
Punyakalam. Dakshminayana Punyakalam begins when Sun enters Karkitaka (Kataka) Rasi. Many
Hindus perform Shraadha ceremonies for their ancestors on this day. In Hinduism, one day of
Brahma is one human year. Uttharayana Punyakalam marks one day time and Dakshminayana
Punyakalam marks one night of Brahma.
Our sages saw a close relationship between the position and movements of the planets and the
behavior as well as destiny of man, his fortunes and miseries. They somehow felt the eclipse had a
negative influence on man’s life. Therefore, they prescribed offering water oblation to ancestors,
fasting during the period, offering prayers, indulge in charitable acts and holy baths after the
eclipse and before starting prayers. Probably they felt that human intellect could not understand
many things on the universe so pleading to the mercy of the divine is the best solution. Out of fear
or awe, they directed their prayers to the Lord and the planets. Even today special prayers are
offered in temples pleading for calmness and peace to ward off ill effects of the eclipse. Whenever
planets align themselves in some difficult configuration, moving away from their rhythmic order it
creates cosmic energies that can cause devastation, destruction or create difficult situations around
the world. These abnormal aspects can also cause threat to the well-being and lives of some
beings according to their birth stars. So, prayers are offered to the Lord pleading so that no such
disturbances take place. Prayers create positive energies that counteract negative energies created
by these disturbances or at least dilute their destructive effect.
Puranas cleverly wielded the incidences of eclipse to an interesting mythological story. You have all
heard the story of churning of the ocean and the emergence of Amrita that is elixir for immortal life.
Lord Vishnu assumed the form enchantress Mohini and distributed the divine nectar only among the
divines or Devas. But Rahu, a demon disguised himself as a divine appeared before Mohini. Ever
vigilant Sun and Moon brought this to the notice of Mohini who wielded Sudarsana chakra and cut
off the head of Rahu. Since the nectar had reached up to the neck of Rahu, he did not die. Thus the
head came to be known as Rahu and body came to be known as Ketu. They assumed the
planetary status along with seven others and are known for their ill effects. To avenge this betrayal
Rahu and Ketu periodically eclipse the Sun and the Moon say the Puraanas.

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During the Churning of the Ocean of Milk, the forces of darkness (demons) and the forces of light
(demi-gods) cooperated to create Amrta – the Nectar of Immortality. The Chief Minister of the
demons, Rahu, through subterfuge, begins to drink some of the Nectar. However, the Sun and the
Moon see through his trickery and advise Mohini, the female Avatar of Lord Vishnu of this
deception. She subsequently cuts off his head.
Because the Nectar of Immortality passed through his throat, his head remains immortal. Rahu (the
head without a body) seeks to consume the Sun while Kethu (the body without a head) attacks the
Moon. In art, they are depicted as a snake. On a gross/physical level, the Solar and Lunar eclipses
represent the demon’s severed bodies continually attacking the Sun and Moon as revenge. The
Sun attacked by Rahu becomes black and the Moon attacked by Kethu appears as a golden/red
cup full of blood. On a subtle level, these eclipses are inauspicious omens that portend trouble from
the dark powers of the world.
Pournami Sraadham: -
Pournami Shraddha also called as Bhadrapada Purnima or Shraddhi Purnima is the full Moon day
of the month of Bhadra or Bhadrapada (Proshthapadi and Nabhasya) during September–October
month. In the Hindu calendar, Bhadra is the sixth month of the year and it begins with the Sun's
entry into Virgo zodiac. During Bhadrapada month, the Eastern and Northern Bhadrapada
nakshatras (constellations) are formed and hence the name occurred as ‘Bhadrapada’. Bhadrapada
Purnima is the day in which the yoga of these Nakshatras or constellations is formed. The day also
marks the onset of retreating monsoon in India and devotees offer prayers and rituals for prosperity
and good health.
The month is auspicious month in some parts of India and Bhadrapada Purnima - the full moon day
of this month is celebrated Satyanarayana Puja with offerings to Lord Satyanarayana, a form of
Vishnu. Doing so, the devotees believe that they gain good karma and that Lord Vishnu blesses
them with wealth and happiness. The day also marks the onset of retreating monsoon in India and
devotees offer prayers and rituals for prosperity and good health.
Purnima or full moon divides a month into Krishna Paksha (Dark Half) and Shukla Paksha (Bright
Half) and it is the day in which moon completes one cycle around the earth. Each Full Moon day is
significant in Hindu tradition and is considered the right time to begin spiritual advancement or any
activity. It is believed that Purnima (‘Pournami’ in South India) relieves as from all negativities.
Some devotees, on full moon day, observe fasting, conducts Purnima pujas and offer prayers to
Lord Satyanarayana (Lord Vishnu). In some parts of South India, the fasting (Pournami Vratam) is
dedicated to Devi or Mother Goddess.
Purnima Shraadha is also known as Shraddhi Purnima and Proshthapadi Purnima Shraddha
(र८्ठपदी पणू णगिा). It should be noted that Mahalaya Shraddha for those who died on Purnima Tithi is
done on Amavasya Shraddha Tithi and not on Bhadrapada Purnima. Although Bhadrapada
Purnima Shraddha falls one day before Pithru Paksha but it is not part of Pithru Paksha. Usually
Pithru Paksha starts on the next day of Bhadrapada Purnima Shraddha.
Bhadrapada Purnima Shraddha, like Pithru Paksha Shraadhas, is Parvana Shraadhas (पावगण राध)
and auspicious time to perform it is either Kutup Muhurat or Rohina etc. Muhurat after that until
Aparahna Kala gets over. Tharpana (िपगण) is to be done at the end of the Shraddha.

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Pithru Paksha Shraadha: (i.e. 15 days of Mahalaya) (39)
Shraadha or Sraadham offered during Pithru Paksha (dark fortnight or Krishna Paksha) in the
month of Ashwin (September – October) is of great importance in Hindu religion. As said, Shraadha
is the ceremonies and rituals performed for the departed souls of dead ancestors. It is believed that
the souls will attain peace by the Shraadha rituals performed during the fortnight. The Shraadha
Pithru Paksha begins on next day to Purnima day Ashwina month i.e. begins September 23 and
ends with Mahalaya Pithru Paksha. (Pithru Paksha fortnight – 15 days).
According to Hindu mythology, the Shraddha performed on Ashwin Pithru Paksha reaches the
ancestors immediately and their souls will rest in peace. Hindu Puranas are full of details about
Shraaddha, especially Agni Purana, Garuda Purana and Matysa Purana. It is Yama, the god of
death in Hindu mythology, who explained the importance of Shraddha performed on Pithru Paksha.
As per Hinduism, the souls of three preceding generations of one's ancestor reside in Pithru–Loka,
a realm between heaven and earth. Yama, the god of death, who takes the soul of a dying man
from earth to Pithru–Loka, governs this realm. When a person of the next generation dies, the first
generation shifts to heaven and unites with God, so Shraddha offerings are not given. Thus, only
the three generations in Pithru–Loka are given Shraddha rites, in which Yama plays a significant
role. According to the sacred Hindu epics (Itihasa), at the beginning of Pithru Paksha, the sun
enters the zodiac sign of Libra (Thula). Coinciding with this moment, it is believed that the spirits
leave Pitru–loka and reside in their descendants' homes for a month until the sun enters the next
zodiac—Scorpio (Vrichchhika)—and there is a full moon. Hindus are expected to propitiate the
ancestors in the first half, during the dark fortnight.
When Karna, the brave warrior whose acts of giving are legendary even today, died in the epic
Mahabharata war, his soul transcended to heaven, where he was offered gold and jewels as food.
However, Karna needed real food to eat and asked Indra, the lord of heaven, the reason for serving
gold as food. Indra told Karna that he had donated gold all his life, but had never donated food to
his ancestors in Shraddha. Karna said that since he was unaware of his ancestors, he never
donated anything in their memory. To make amends, Karna was permitted to return to earth for a
15–day period, so that he could perform Shraddha and donate food and water in their memory. This
period is now known as Pithru Paksha. In some legends, Yama replaces Indra. These sixteen days
when king Karna was on Earth were called the Pithru Paksha. These days are considered very
inauspicious and even today no new activity or a good task is done on these days.
The performance of Shraddha by a son during Pithru Paksha is regarded as compulsory, to ensure
that the soul of the ancestor goes to heaven. In this context, the scripture Garuda Purana says,
"there is no salvation for a man without a son". The scriptures preach that a householder should
propitiate ancestors (Pitris), along with the gods (Devas), Ghosts (Bhoothas) and Guests.
The scripture Markandeya Purana says that if the ancestors are content with the Shraadhas, they
will bestow health, wealth, knowledge and longevity, and ultimately heaven and salvation (moksha)
upon the performer.
Sarva Pitri Amavasya, popularly known as “Pitru Paksha” or Mahalaya Paksha, means “all fathers’
new moon day” is meant for all ancestors, irrespective the lunar day they died. It is the most
important day of the Pithru Paksha and those who forgotten to perform shradham, can do so on this
day. The Shraddha done on this day is considered as fruitful as one done in the holy city of Gaya.
Santana Dharma says, "Sarvapitri Amavasya is the day when all those who have not been able to
do the rituals for the dead ones can perform the same, so that their ancestors may achieve
liberation or moksha. Certain other practices are also need to be observed. The old and elderly who

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have passed away should be discussed and talked about, purchase of new things and starting of
new ventures should be avoided." The performance of Sarvapitri Amavasya rites can also
compensate a forgotten or neglected annual Shraddha ceremony, which should ideally coincide
with the death anniversary of the deceased.
According to Hindu Dharma, the Sraadha ceremony is central to the concept of lineages. The
Shraddha involves oblations to three preceding generations, — by reciting their names — as well
as to the mythical lineage ancestor (Gothra). A person thus gets to know the names of six
generations (three preceding generation, his own and two succeeding generations—his sons and
grandsons) in his life, reaffirming lineage ties. Pithru Paksha emphasises the fact that the ancestors
are connected with the current generation and their next unborn generation by blood ties. The
current generation repays their debt to the ancestors in the Pithru Paksha. This debt is considered
as of utmost importance along with a person's debt to his gurus and Devas.
According to Matysa Purana, Agni, Vasus and Rudras are acting as intermediaries during Pithru
Paksha Shraddha and take the rituals and food offered to ancestors. The ancestors bless those
performing the ritual. In some places, the last day of the Shraddha is of great importance. The ritual
is usually conducted near temples or on riverbanks. It is believed by Hindus that all the sinful acts
committed by the dead will be cleansed by the Shraadha. Those departed souls who do not receive
Shraadha are said to wander aimlessly on Earth.
Pithru Paksha Shraadha is also offered by people to ancestors, whose death dates they have
forgotten. To relatives who had no children and who met with violent death like accidents or murder.
Those people who failed to perform the annual shradham (performed on the death date) also offer
Shraadha during Pithru Paksha.
The customs and rituals performed during Pithru Paksha Shraadha vary regionally. Some people
fast on that day. Some people observe specific customs like abstaining from non-vegetarian food
during the fortnight and some do not cut their hair or shave.
The Shraadha rituals are usually performed under the guidance of a learned person or priest.
According to Shasta’s
“र्या पपिरन उहिचय पवथधना रियिॳ य्किग िि राधि ् -
Shradya pitran udishya vidhina kriyate yatkarm tat shradham”
It means, “Whatever acts or deeds that you perform with devotion for your near and dear ones who
have died are called the Shraadha.” The essence of offerings made in these rituals should be start
with full devotion for the act of Shraadha. Without the presence of devotion all other offerings and
prayers made in the process is remains just an act of completing the task of performing the Yagna.
Pratipada Shraadha: It is done for those deceased family members who died on Pratipada Tithi,
including both Shukla and Krishna Paksha Pratipada.
Pratipada Shraadha Tithi is also considered suitable to perform Shraadha for maternal grandfather
and grandmother (known as Nana-Nani). If there is no person to perform Shraadha at maternal
home, then doing Shraadha on this Tithi appeases souls of maternal grandparents. Even if death
anniversary of maternal grandparents are not known, then also Shraadha can be done on this Tithi.
It is believed that performing this Shraadha brings happiness and prosperity at the home.

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Pratipada Shraadha is also known as Padwa Shraadha.
Auspicious time to perform Pithru Paksha Shraadha (Parvana Shraadha - पावगण राध) is either in
Kutup Muhurat or Rohina Muhurat etc. after that till Aparahna Kala gets over.
Kutup (कुिप
ु ) Muhurat = 11:50 to 12:39 (Duration = 0 Hours 48 Mins)

Rohina (र९हहण) Muhurat = 12:39 to 13:28 (Duration = 0 Hours 48 Mins)

Aparahna (अपरा्न) Kaal = 13:28 to 15:53 (Duration = 2 Hours 25 Mins)

Tharpana (िपगण) is done at the end of the Pithru Paksha Shraadha.

Vaidhriti Nithya Yoga: (12 days )
*Nithya Yoga - This is the combination of moon and sun and these indicate some aspect of the
personality. The yoga point falls in a particular nakshatra, and this point and its ruling planet can be
auspiciously activated during favorable transits. The avayogi planet, which is calculated from the
yogi nakshatra, tends to cause problems. These yogas are minor indications and only carry real
weight if they are helping to compound the effect of major indications in the horoscope.
Vaidhriti is the 27th Nithya (Naisargika) Yoga, which is ruled by Diti (हदति) (an earth goddess and
mother of the Maruts with Rudra. She is also the mother of the Daityas with the sage Kashyapa).
and considered to be extremely malefic one (along with Vyatipata). Both Yogas should be shunned
in all auspicious elections. According to classical Jyotirvidyabharanam any religious activity done
during these Yogas do not yield any result in both "lokas", i.e. it is destroyed. Rajmartanda opines
that these Yogas along with Bhadra Karana (Vishti) are even capable to destroy Amrita Yoga. Its
effect can be described as "holding", "arresting". Guru is a Graha, who is ruling Vaidhriti.
Vaidhriti (poor support)- overwhelming, calculative - (yoga point – Purnavasu / Jupiter; Avayogi -
Sun)
PACIFICATION OF VAIDHRITI YOGA: Worship of Rudra, Surya and Chandrama helps in
neutralizing the ill effects of Vaidhriti Yoga.
Vyatipata Yoga: - (12 days -63)
PACIFICATION OF VYATIPATA YOGA is Worship of Surya, Agni and Rudra helps in the
neutralizing the ill effects of Vyatipata Yoga.
Vyatipata is the 17th Nithya (Naisargika) Yoga, which is ruled by Rudra and considered to be
especially malefic one along with Vaidhriti (comparing to other malefic Nithya Yogas all Ghatis of
Vyatipata and Vaidhriti are inauspicious for starting something). Both Yogas should be shunned in
all auspicious elections. According to classical Jyotirvidyabharanam (2/56) any religious activity
done during these Yogas do not yield any result in both "lokas", i.e. it is destroyed. Another classic,
Rajmartanda opines that these Yogas along with Bhadra Karana (Vishti) are even capable to
destroy even Amrita Yoga. Its effect can be described as "a portent indicating disaster", "a great
disaster", "and calamity". Rahu is a Graha, who is ruling Vyatipata.
TRIK-PRASAV SHANTI: A girl child born after three successive boys; or a boy born after three
successive girls is considered inauspicious according to Indian astrology. In such a case, it is
necessary to perform this particular ritual to neutralize ill effects otherwise there is a fear of harm to
the whole family.

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Manvadi Tithis or Manvantaras:. (14 days. -77)
Manvantara or Manuvantara or age of a Manu, the Hindu progenitor of humanity, is an astronomical
period of time measurement. Manvantara is a Sanskrit word, a compound of Manu and antara or
Manvantara, literally meaning the duration of a Manu, or his life span.
Each Manvantara is created and ruled by a specific Manu, who in turn is created by Brahma, the
Creator himself. Manu creates the world, and all its species during that period of time, each
Manvantara lasts the lifetime of a Manu, upon whose death, Brahma creates another Manu to
continue the cycle of Creation or Shristi, Vishnu on his part takes a new Avatar, and also a new
Indra and Saptharishis are appointed.
Fourteen Manus and their respective Manvantaras constitute one Kalpa, Aeon, or a ‘Day of
Brahma’, according to the Hindu Time Cycles and also the Vedic timeline. Thereafter, at the end of
each Kalpa, there is a period - same as Kalpa - of dissolution or Pralaya, wherein the world (earth
and all life forms, but not the entire universe itself) is destroyed and lies in a state of rest, which is
called the, ‘Night of Brahma’.
After that the creator, Brahma starts his cycle of creation all over again, in an endless cycle of
creation followed by Absorption for which Shiva, Hindu God of Absorption and also renewal, is
invoked towards the end of each such cycle.
The actual duration of a Manvantara, according to the Vishnu Purana is seventy one times the
number of years contained in the four Yugas, with some additional years, adding up to 852,000
divine years, or 306,720,000 human years. Seven Rishis, certain (secondary) divinities, Indra,
Manu, the king and his sons, are created and perish in one interval (called a Manvantara) equal to
seventy-one times the number of years contained in the four Yugas, with some additional years:
this is the duration of the Manu, the (attendant) divinities, and the rest, which is equal to 852,000
divine years, or to 306,720,000 years of mortals, independent of the additional period. Fourteen
times this period constitutes a Bráhma day i.e. a day of Brahma; the term (Bráhma) being the
derivative form. The Brahma life span is 100 Brahma varshas. The following table will illustrate
clearly the link to our years and Brahma years.
Sub-divisions:
1 human year (in Hindu calendar) = 1 Deva Ahoratra for God (1 day and 1 night)
360 Deva Ahoratras = 1 Deva Vatsara
12,000 Deva Vatsara = 1 Chaturyuga
(12,000 Deva Vatsaras are defined as, 4,800 Deva Vatsaras of Krita Yuga, 3,600 Deva Vatsaras of
Treta Yuga, 2,400 Deva Vatsaras of Dvapara Yuga and 1,200 Deva Vatsaras of Kali Yuga which is
1,200 * 360 = 432,000 human years)
72 Chaturyugas = 1 Manvantharam (1 life span of Manu)
14 Manvantaras = 1 kalpa (1 day of Brahma)
2 Kalpas = 1 day + 1 Brahma Ratra
360 days of Brahma = 1 Brahma varsha
(Manvadi or Manvantaras Days Definition: - 1 Kalpa, the unit of time in Vedic astrology, is divided
into 14 Manvantharas. One Kalpa equals to 4.32 billion solar years. One Thithi is fixed for each
Manvantara is known as Manvadi Thithi. These 14 Manvanthara Tithis are considered as significant
for doing Shraddha rituals for departed souls.)
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Vedic and Puranic texts describe units of Kala measurements, from Paramaṇu (about 17 micro-
seconds) to Maha-Manvantara (311.04 trillion years). According to these texts, the creation and
destruction of the universe is a cyclic process, which repeats itself forever. Each cycle starts with
the birth and expansion (lifetime) of the universe equaling 311.04 trillion years, followed by its
complete annihilation (which also prevails for the same duration). The current Universe was created
in Padma kalpa, the last day Kalpa of 50th year of Brahma. This is 10.51 billion years ago. This
figure is close to the modern estimated age of the universe in ≈ 13.79 billion years.
Following 14 Tithis are marked as Manvadi or Manvantara Thithi as per Hindu calendar. Each
Manvadi Tithi has been named based on the ruling saint of Manvantara.
1. Chaitra, Shukla Tritiya - Swayambhu Manvantara
2. Chaitra, Purnima - Svarochisha Manvantara
3. Kartik, Purnima - Uttama Manvantara
4. Ashadha, Purnima - Tamasa Manu Manvantara
5. Kartik, Shukla Dwadashi - Raivata Manvantara
6. Ashadha, Shukla Dashami - Chakshusha Manvantara
7. Jyeshtha, Purnima - Vaivasvata Manvantara
8. Phalguna, Purnima - Savarni Manvantara
9. Ashwin, Shukla Navami - Daksha Savarni Manvantara
10. Magha, Shukla Saptami - Brahma Savarni Manvantara
11. Pausha, Shukla Ekadashi - Dharma Savarni Manvantara
12. Bhadrapada, Shukla Tritiya - Rudra Savarni Manvantara
13. Phalguna, Amavasya - Rauchya Savarni Manvantara
14. Shravana, Krishna Ashtami - Bhauta Savarni Manvantara.
Purvedyu, Ashtakaa and Anvashtaka:- (15 days - 92)
The four-month period from Margashirsha to Maagha Maasa is stated to be suitable for performing
Ashtakaa Shraaddha on the Krishna Paksha- Ashtakaas; on the preceding Sapthamis Purvedyu
Shraadhas are scheduled and on the following Navamis, Anvashtaka Shraadhas are required to be
executed. However, there are views that the Ashtakaa Shraadhas be performed in Bhadrapada
Krishna Paksha-Ashtamis and some others opine that these be done in Pousha Krishna Pakshas.
In any case, if one is able to perform only one Shraaddha in the concerned periods. Then that is
also acceptable. Even if that ist not be possible, there are Pratyamnaayaas or alternatives; for e.g.
Vrishbha (Bull) has to be fed with dry grass, Agni too be offered grass and water pots to Veda-
Vetthaas; as a last resort Shraadha Mantras be recited and Upavasa to be observed. Inability to
perform Ashtakaa Shraaddha then the Prayaschitta is to fast on the lines of Praajaapatya krucchra;
if Anvashtaka is not performed, atonement is to recite the Prayaschitta Mantra hundred times.
Yugadi or Ugadi: Days 4 – 96. (i.e. Krita, Treta, Dwapar, Kali)
Brahma did the Srushti of this world in Suryodaya Kaala on Chaitra Shukla Paadya – that is why it
is termed Yugadi. There are 4 Yugadis -.

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1. Vaishaka (April/May or Medam/Idavam. Tamil Chithirai) Shukla Triteeya – Tretayuga (Akshya
Tritiya)
2. Bhadrapada (23 Aug..to 22 Sep. – in Tamil Purattaasi) Krishna Trayodashi – Kaliyuga
3. Kartika (October/November) Shukla Navami (Amla Navami) – Kruthayuga
4. Magha (January/February) Shukla Pournami – Dwaparyuga
The significance of Ugadi stems from mythological times when Lord Brahma, the creator of the
universe, began a series of wonderful creations, including that of the earth and all the life forms that
live in it. The festival of Ugadi is celebrated to acknowledge that very day on which Lord Brahma
started with the task. It is not only a New Year according to the Hindu calendar, but also sets the
new astronomical cycle into motion. The celebrations and prayers that follow fill people's hearts with
joy and contentment.
Ugadi specifically refers to the start of the age we are living in now, Kali Yuga. This Yuga started
the moment when Lord Krishna left the world. Maharishi Vedavyasa describes this event with the
words "Yesmin Krishno divamvyataha, Tasmaath eeva pratipannam Kaliyugam". Ads per Hindu
Astronomy Calendar Kali Yuga began on February 17/18 at midnight in 3102 BCE.
Kaliyuga means materialistic way of thinking, Satyayuga (Kruthayuga) means truthful way of
thinking. So meaning of both yuga and era are the same.
Yugadi or Ugadi is the New Year's Day for the people of the Deccan region of India. The name
Yugadi or Ugadi is derived from the Sanskrit words ‘yuga’ (age) and ‘ di’ (beginning). "The
beginning of a new age" It falls on a different day every year because the Hindu calendar is a Luni-
solar calendar. The Saka calendar begins with the month of Chaitra (March–April) and Ugadi marks
the first day of the New Year. Chaitra is the first month in Panchanga, which is the Indian calendar.
In some parts of India, it is known as Vikram Samvat or Bhartiya Nav Varsh.
Apart from above 96 days, the following other days are suitable to perform Shraddha rituals.
Matsya Purana mentions 'तन्यं नॴमिन्िकं का्यं बरपवध राध ि्
ु यिॳ ।',
“Nityam Niemitthik Kamyam Thrividha Sraadha mukhyathe.”
Meaning: Primarily there are three types of Shraddha - one performed daily, periodically and with
purpose (Kamya). In addition to these, Yamasmruti defines Nandi Shraddha and Parvana Shraddha
are as additional main types.
Seven Kalpadi Tithis - They are: 1. Magha Shukla Thrayodashi, 2. Chaitra Krishna Thritiya, 3.
Chaitra Shukla Prathipada (Gudi Padwa, Ugadi) 4. Chaitra Shukla Panchami, 5. Vaishakha
Shukla Thritiya (Akshya Thritiya), 6. Kartik Shukla Sapthami, 7. Margashirsha Shukla
Navami.
Varshika (Annual) Shraddha Day.
Four types of Sraadhams: Parvana, Ekoddhishta, Naandi Shraaddha and Sapindikaranam.
When one has enough material to perform the Shraddha and arrival of any suitable Brahmin
Sampath Shraadha day: If two Shraddhas occur on the same date (as per Hindu calendar) then it
is termed as Shraddha Sampath.

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Gajachchhaya Yoga: Gajachchhaya Yoga (गज्छाया य८ग) doesn’t form every year. But whenever
Gajachchhaya Yoga occurs it occurs during Pithru Paksha and it is considered highly auspicious for
performing Shraddha rituals and charity.
According to Astrology, the sun transits through Hastha Nakshatra once in a year and mostly during
Pitru Paksha. The combination when the Sun is in Hastha Nakshatra and the Moon is in Magha
Nakshatra during Trayodashi Tithi of Pitru Paksha is known as Gajachchhaya Yoga.
Similarly the combination when the Sun is in Hastha Nakshatra and the Moon in Hastha Nakshatra
during Amavasya Tithi of Pitru Paksha is also known as Gajachchhaya Yoga. Hence, there might
be one or two Gajachchhaya Yoga during Pitru Paksha. This auspicious combination occurs either
on Thrayodashi Tithi or on Amavasya Tithi. Gajachchhaya Yoga is useful when it falls during day
time and it has no value when it falls during night time. However we list Gajachchhaya Yoga
irrespective of it falling during day time or night time.
Surya Grahanam and Chandan Grahanam
One should have a strong desire to perform the Shraddha
Bhimashtami Shraddha:
Bhishma Ashtami or ‘Bhishma Shanthi’ is a Hindu festival dedicated to ‘Bhishma’ of the great Indian
epic ‘Mahabharata’. It is believed that Bhishma, also known as ‘Ganga Putra Bhishma’ or ‘Bhishma
Pithamaha’ departed from his soul on this chosen day. This occurred during the propitious
‘Uttharayana period’ that is, the daytime of Devas. Bhishma Ashtami is observed on the ‘Ashtami’
(8th day) of the Shukla Paksha (bright fortnight of moon) of the month of ‘Magha’ in the Hindu
calendar. It corresponds to the month of January-February as per the English calendar. It falls on
the day after ‘Ratha Sapthami’.
The day of Bhishma Ashtami is also important for people to get rid of ‘Puthra dosha’. Childless
couples as well as newly married couples observe a strict fast on this day, in order to be blessed
with a son soon. It is believed that by getting the blessings of Bhishma Pitamah on this day, the
couples will be blessed with a male child, who will possess the qualities of Pitamah.
The history behind celebrating “Bhishma Ashtami”
According to folklore, in the ‘Dwapara Yuga’, Bhishma was the son of King Shanthanu and Ganga.
His mother Ganges had left Shanthanu after giving birth to Bhishma. Having given his word of
honour to his stepmother, Sathyavathi, Bhishma remained celibate all through his life. Marriage was
never thought of, or any sensual desire ever arose in his mind. This great Yogi was adept in many
Yogas and practice of meditation. His truthfulness was such that whatever he spoke came true. He
knew every martial art and war tricks. He was the most respected person in the kingdom of
Hasthinapur. Reverentially he was called Bhishma Pithamaha - Grandsire Bhishma. Bhishma
Pitamah was known for his celibacy and he observed it all through his life. Owing to this persistent
devotion and loyalty to his father, Bhishma Pitamah was bestowed with a boon “Swachchanda
Maranam” or “Ischia Mrithyu” i.e a power to choose his time of death.
In the Mahabharata War, Bhishma was on the side of the Kauravas fighting against the Pandavas.
Bhishma had a pledge that he would not use any weapon against a woman. Therefore, on Sri
Krishna’s advice, the Pandavas brought Shikhandi in the forefront to fight against Bhishma.
Shikhandi was a eunuch. Because of his pledge, Bhishma did not use any weapon against
Shikhandi and got seriously wounded. Though Bhishma fell in the war on the 10th day after the
Great Kurukshethra war had started, he eagerly and patiently waited for Uttharayanam on the bed
of arrows before departing from this world. He waited for the onset of Uttharayanam the most
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auspicious period for a soul to depart. Even after the onset of Uttharayanam, he waited for the day
of Ratha Sapthami, the day on which Sun’s movement takes a definite effect northwards and the
next day Bhishma invoked his father’s boon of Swachchanda Maranam and died.
He was ordained to seek his death whenever he wanted. Since he wanted to die in Uttharayanam,
he lay in a bed of arrows created by Arjuna for 18 days.
2. Nandi Shraddha: The ritual of Shraddha performed during the start of any joyous ceremony and
performance of any of the 16 religious rites, and recitation of specific mantras for success of the
ceremony is called Nandi Shraddha. In this ritual Satyavasu (or Kratudaksha) are the Vishve deities
and the father-grandfather-great grandfather, mother-grandmother (mother’s mother) – great
grandmother (mother’s grandmother) and mother- grandmother (mother’s mother-in-law)-great
grandmother (mother-in-law of mother’s mother-in-law) are invoked.
3. Karmanga Shraddha: This Shraddha is performed during the religious ritual of Garbhadhana.
4. Vruddhi Shraddha: Shraddha performed at the time of birth of a baby.
5. Parvana Shraddha: The Pindapithruyagna (sacrificial fires related to deceased ancestors)
mentioned in the Shrout lineage is to be performed by a Sagnik (one who performs the ritual of
Agnihotra). Alternative to this is the Parvana Shraddha mentioned in the Gruhya sutras. Once the
deceased ancestors are listed as Parvanas, then for them this Shraddha is performed. 2.)
Ekparvana (single Parvana), Dwiparvana (double Parvana), Thriparvana (triple Parvana) are the
three varieties of this Shraddha. Mahalay Shraddha and Tirtha Shraddha are the types of Parvana
Shraaddha.
6. Mahalay Shraddha (fortnightly): It is a Parvana Shraddha performed starting from the eleventh
day of dark fortnight of Bhadrapad (Hindu calendar month) till the no moon night.
Mahalaya Paksham consists of 15 Tharpanams on 15 days (some years maybe 16) starting from
Pradhamai and finishing on the Mahalaya Amavasya day, *plus* the usual Amavasya Tharpanam
which *has* to be performed separate, for a total of 16 (or 17) Tharpanams.
People, who find it difficult to perform all the 16 Tharpanams, instead perform on one of the 4 cases
(in some cases 3), namely:
• Mahalaya Paksha Tharpanam on the Father’s Thithi (provided the day fulfills certain
conditions- restrictions);
• Mahalaya Paksha Tharpanam on Maha-Bharani;
• Mahalaya Paksha Tharpanam on Madhya-Ashtami;
• Mahalaya Paksha Tharpanam on Thrayodasi day; and, in addition to usual Amavasya
Tharpanam on the Amavasya day.
Thus on the Mahalaya Amavasya Day, usually 2 Tharpanams *have* to be performed –
• First a Mahalaya Paksha tharpanam; to be followed by,
• The usual Amavasya tharpanam.
The Mahalaya Paksha tharpanam offers the opportunity to perform Shardham in the form of
Tharpanam to all those ancestors for whom –
• Shraddham is not performed - usually lack of male heirs;
• Shraddham cannot be performed - since we are not the direct heirs;
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So, do not download the procedure for Mahalaya Paksha tharpanam and perform that instead of
the usual Amavasya Tharpanam. You will end up neither here nor there.
If you want to religiously follow the Mahalaya Paksha tharpanam procedure, (and there is no reason
why we should not), download the procedure & for the usual Amavasya Tharpanam, use the Free
Amavasya Tharpana Sankalpam Generator.
Both of them (and other current Pooja procedures) can be downloaded from the - See more at:
7. Tirtha Shraddha: The ritual of shraddha performed at Holy places like Prayag or at the banks of a
sacred river is termed as Tirtha Shraddha. While performing Tirtha Shraddha, all the Parvans of
Mahalay are invoked.
Apart from the main types mentioned above there are 96 types of Shraddha namely, 12 No-moon
nights, 4 Eeras, 14 Manvantars, 12 Sankrants, 12 vaidhruti, 12 vyatipat, 15 mahalays, 5 first, 5
ashtak and 5 anvashtake. (Detailed information about these is present in the books related to
science of Dharma.)
Brief information about few of the other types of Shraddha
8. Goshthi Shraddha:
The Shraddha performed by the group of priests (Brahmins) and scholars at a holy place with the
intention that, ‘Deceased ancestors’ souls should get satisfied and let happiness and prosperity
preside’, or while discussing the topic of Shraddha, if one gets inspired all of a sudden and
performsShraddha, then such Shraddha is termed as Goshthi Shraddha.
9.Shuddhi Shraddha
Offering food to priests (Brahmins) for acquiring purity is called as Shuddhi Shraddha. This is the
‘undergoing of punishment’ part of Shraddha.
10.Pushti Shraddha
Shraddha performed for increasing physical strength and prosperity is called as Pushti Shraddha.
11. Ghruta Shraddha (Yatra Shraddha)
Shraddha performed using ghee (clarified butter), in remembrance of deceased ancestors, before
embarking on a journey to holy places with the objective of completing the journey without any
obstacles is called Ghruta Shraddha.
12. Dadhi Shraddha
Shraddha performed after returning from a journey to holy places is termed as Dadhi Shraddha.
13. Ashtaka Shraddha
Shraddha performed on 8th day of the bright fortnight of the Hindu calendar mont. Ashtaka means
the 8th day of bright fortnight of any Hindu calendar month. During the era of Vedas, the Ashtaka
Shraddha used to be performed specifically on the 8th day of bright fortnight of Margashirsha,
Poush, Magh and Falgun months. It was a practice to offer vegetables, meat, bondas, sesame
seeds, honey, rice kheer, fruits and underground vegetables to deceased ancestors. Vishvedev,
Fire (Agni), Sun, Prajapati, Ratri, Stars (nakshatra), season (rutu) etc. were considered as deities of
Shraddha.
14.Daivik Shraddha
Shraddha performed with the objective of obtaining the grace of God is termed as Daivik Shraddha.
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15.. Hiranya Shraddha
This Shraddha is performed without offering food and only by offering money (dakshina) to the
priests (Brahmins). If food is in scarcity, then gold, equivalent to four times the cost of the food
grains, should be offered.
16. Hasta Shraddha
Shraddha performed by offering food to the priests (Brahmins) designated for Shraddha. If cooked
food is not available then the Shraddha is performed by offering money or dry food grains. (7)
17. Aatma Shraddha
Those people who do not have children or whose children are atheists, they should perform
Shraddhafor themselves when they are alive. The rites for such Shraddha are explained in the
Gscience of spirituality.
Even though various types of Shraddha are mentioned above, based on the calendar days,
theShraddha performed for a dead person from the first day to the eleventh day, monthly
shraddha,Sapindikaran Shraddha, Shraddha performed on one-year completion, Shraddha
performed every year from the second year and Mahalay Shraddha are the only ones that are
commonly practiced.
Three historically established phases of Shraddhaand its nature in the current era
A. Agnoukaran
During the era of Rugveda, deceased ancestors were worshipped by offering Samidha (a kind of
wooden stick) and Pinda (a rice ball) to the sacrificial fire.
B. Pindadaanam (worship of Pinda)
The process for Pindadaanam is mentioned in the holy scripts of Yajurveda, Bramhane, Shrout and
Gruhya sutra. The ritual of Pindadaanam was put into practice during the period of Guhya sutra.
The information regarding the time period when the worship of Pinda started is documented in the
holy text Mahabharata (Shantiparva 12.3.345) – Varaha, incarnation of Vishnu, introduced
Shraddha to the entire world. He created three Pindas from His molar tooth and placed it on a
Darbha (dried grass twig) towards the southern direction. Varaha advised ‘Let the 3 Pindas be
considered as a representation of the father, grandfather and great grandfather’ and then He
vanished after performing the ritualistic worship of the Pindas using sesame seeds in a scientific
manner. Thus began the worship of Pinda for deceased ancestors as per the guidance of Varaha.
C. Offering food to priests (Brahmins)
During the post Gruhya sutra and Shruti-Smruti period, offering food to priests (Brahmins) was
considered mandatory and became an important part of the ritual of Shraddha.
In the current era, all the three phases mentioned above are included within the ‘Parvana’ Srardha.
The science of Dharma prescribes that householders should perform the ritual of Shraddha as their
duty.
ॐ शान्तः शान्तः शान्तः ॥ Om Shaantihi Shaantihi Shaantihi ||

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