(Excerpts from Satsang of Pujya Bapuji & Scriptures)
The next life of a jiva is essentially determined by its previous Samskaras. Shraaddha, as such, is
performed with the objective that a jiva may attain a
better life in its next birth. The ritual, that is carried out with faith,
accompanied by recitation of Mantras for satiating the manes, is known as Shraaddha. In this process, ‘Pindadaana’
is made to the manes with ‘Shraddhaa’; hence it is
called ‘Shraaddha’. We gratefully perform Shraaddha for the manes who in
turn help us circumvent obstacles in our lives.
In the Varaha Purana, Markandeya Rishi has described
the ritual of Shraaddha to Gaurmukh
Brahmin in the following words:
“O Excellent among
Brahmins! One should invite Brahmins who know all the six Vedangas,
who perform yajnas, who carry out penance in the
midst of five fires and who adore their parents. One should also invite one’s
sister’s children, daughter’s sons, father-in-law, sons-in-law, maternal uncles,
an ascetic Brahmin, disciples and relatives.
The Vayu
Purana states that, “One should not invite a Brahmin
who betrays his friend, who has uneven nails or black teeth, who has illicit
relationship with girls, who is an arsonist, who is held in disgrace by
society, who sells ‘Somrasa’, a thief, a backbiter,
the village priest, one who earns a living as a teacher, the husband of a
remarried woman, one who has deserted his parents, one who raises low caste
children, one who has married a Shudra woman, and one
who makes a living by conducting worship in temples.”
A conscientious man
should send an invitation to self-restrained Brahmins one day before the actual
day of Shraaddha. But if a virtuous Brahmin walks in
uninvited on the day of Shraaddha, he too should be
fed with equal honor. The host should wash the feet of all the Brahmin
invitees. Then after washing his own hands he should offer water to them for Aachaman. Thereafter, meals should be served to the
Brahmins after seating them properly.
If the offering of food
is to propitiate the manes, an odd number of Brahmins should be invited, and if
it is for propitiating the gods, one should invite an even number of Brahmins.
There is also a custom of inviting two Brahmins on such occasions; one to
represent the manes and the other, the gods.
O Illustrious one! Take
prior permission of the Brahmins present on the occasion and make three
oblations of salt less food prepared from grains and vegetables to the fire.
The first offering should be made chanting the mantra agnaye kavyavâhanâya
swâhâ, the second one with somâya pitrimate
swâhâ and the third one with the recitation of vaivaswatâya swâhâ. The food left over
from the yajna should be distributed amongst all the
Brahmins.
The food prepared for
the occasion should be tasty, sweet and properly cooked to the liking of the
invitees. The host should serve the food in suitable utensils, and then request
the invitees in a sweet and soothing tone, ‘O Illustrious ones! Kindly have
your meals according to your liking.’
One should serve the
food patiently and reverently without any irritation.
The Brahmins should
complete the ritual of Shraaddha and then take the
meal in total silence. If a Brahmin speaks or laughs during the meal, that
portion of havishya is said to be usurped by the
demons. While the Brahmins are having their meals, the host should constantly
remember the name and form of Lord Narayana with
sincere faith.
While the Brahmins are
having their meals, one should recite the Rakshak,
i.e. protective mantra, and scatter some sesame seeds on the floor. One should visualize
those illustrious Brahmins as the manes.
The protective mantra is
as follows:
Yajneshwaro yajnasamastanetâ
bhoktâ avyayâtmâ haririshvaroastu
Tatsannidhânâdapayântu sadyo rakshâmsyasheÙâÔyasurâshcha
sarve.
‘Lord Shri Hari (Lord Vishnu) is
present here who savors the offerings made in all sacrificial Yajnas. As such, in his pious presence there is no room
here for the wicked demonic elements who should flee
immediately.’ (Varaha Purana
14:32)
When the Brahmins are
having their meals, visualize and make the sankalpa
that your parents, grandparents, great grand parents are all present in those
Brahmins, and may they be thus satiated.
It is a common knowledge
that rupees can be transferred from here and delivered to other countries in
their respective currencies. Similarly, the fruits of Shraaddha
and the oblations thereof are transferred to wherever and in whatever state the
manes may be. But one very important thing is that the name of the ancestor,
his father’s name and that of his lineage should be pronounced clearly.
According to the Vishnu Purana (3:16:16):
“The offerings of food,
made in the course of Shraaddha with faith, and with
name and lineage clearly pronounced, are duly delivered to those manes in the
manner and form as may be conducive to them.”
When the invited Brahmins
have finished their meals, deposit a little of the food on the ground. The Brahmins should be provided with fresh water for
Aachaman. Subsequently, ‘Pindadaana’
should be offered to the manes made from all kinds of grains available on earth
with the prior concurrence of the satiated Brahmins. There is also the custom
of ‘Balivaishwadeva’ at the end of Shraaddha.
Both at the beginning
and the end of the Shraaddha ceremony, the following
Mantra should be recited three times:
devatâbhyah pitribhyashcha
mahâyogibhya eva cha.
namah svadhâyae
swâhâyae nityameva bhavantu nah.
At the time of offering
the ‘Pindadaana’, this mantra should be recited with
concentration. This facilitates the quick arrival of the manes and fast
departure of the demons. The mantra satiates the manes present in all three lokas and works towards their deliverance. At the end of
the Shraaddha ritual, while offering charity to the
Brahmin, one should keep black sesame seeds, barley and Kusha
dipped in water in the hand so that the merits of Shraaddha
duly reach the manes and the risk of demons taking those merits away is
prevented. The Brahmin should be given grains of rice in his palms while
reciting the following mantra. He too should be made to recite the mantra.
akshatam châstu
me puÔyam shânti puÙtirdhritishcha me.
Yadichchhreyas karmaloke tadastu sadâ mama.
‘Let my virtue be
eternal. Let me be blessed with peace, nourishment and patience. Let me be the
recipient of all the propitious things in this world’. One may say a similar
prayer oneself and also use different words for the same.
The presence of the
manes can be solicited only through total faith. It cannot be achieved through
mere rituals or objects. The process of Shraaddha
involves invocation of the manes through proper and correct recitation of
mantras, their names along with those of their respective fathers and lineage.
If during the stipulated
fortnight of shraaddha one is unable to serve a full
meal to the Brahmins, one can instead offer wild tubers, fruits and vegetables
along with a nominal Dakshina. If even that is not
possible, one may do by just paying obeisance to a Brahmin and offering him a
handful of black sesame seeds or by simply pouring on the ground a Jalanjali mixed with seven or eight sesame seeds with devotion
and care for the sake of the manes. If one is in utter poverty and unable to do
even this much, one should feed plain grass equal to the meal for a day to a
cow with love and reverential faith seeking to propitiate the manes. If one has
absolutely nothing on hand, one should go to the jungle, raise up the arms,
showing one’s armpit to the Sun as a sign of surrender and recite the following
verse in a loud voice,
Na measti vittam
na dhanam
na chânyachchhrâddhasya yogyam svapitrinnatoasmi
tripyantu bhaktyâ
pitaro mayaetao bhujao tatao vartmani
mârutasya
“I neither possess
material wealth nor any other means to perform the ritual of Shraaddha. Therefore I offer my salutations to the manes.
May they be satiated with my devotion itself! I have raised both my hands to
the sky.” (Varaha Purana
13:58)
The essence of all this
is to emphasize that one must do Shraaddha (during
the stipulated period for the same) for the manes, seeking their welfare. They
are satisfied with whatever their Kinsmen offer with love and devotion, and in
turn they help their lineage.
The best and the most
auspicious period for performing Shraaddha is the specified fortnight meant for Shraaddha.
One must perform Shraaddha on the very same lunar day
on which one’s forefather happens to have left his body. Our ancestors, who
have died and not taken a new birth, reside in Pitriloka
or wander at other places. It is for their sake that the Pindadaana
are offered.
The ritual of Pindadaana is not performed for children and sanyasis. As far as children are concerned, they do not
have the sense of ‘I’ and ‘mine’ developed in them; and a Sanyasi
on the other hand is supposed to have repudiated the illusion of considering
oneself as the body. Since they have no affinity for their physical forms, no Pindadaana is necessary for neither of them.
The process of Shraaddha is not limited to the external symbolism of
offering lumps of rice, but has a deeper philosophical and spiritual
significance as well.
Those, who have
physically died, live in a Pinda (body) of nine
elements: four of the antahkarana viz. internal
organ, mind stuff, intellect and ego and the five senses. They don’t have a
physical body but do possess an ethereal body. They can show their forms but
one cannot feel or touch them. They emotionally accept your offerings from a
distance. They also inspire you from a distance; sometimes even appear in your
dreams in order to guide you on the right path.
If the Pindadaana and the Shraaddha were
all nonsense, then why would the manes appear in dreams and say, ‘We are distressed. Make an offering of Pindadaana
for us so that we may be relieved from our attachment to this ethereal body and
proceed to the next birth.’
Shraaddha is performed so that
the manes may be satiated with our offerings made with reverence and recitation
of mantras, and in turn bring good to us.
Every action creates a
reaction.
If you talk nicely and
politely to someone, with his welfare in mind, he in turn will talk to you with
affection and your welfare in mind. If you get work done by others and turn
away from them, then they will also ignore you in future. If someone has some
physically handicapped or disobedient children who give a lot of trouble, it is
said to be attributable to his not having satiated and worshipped the manes, or
not having taken proper care of his parents. Thus he is said to be getting in
return what he has given.
When Sri Aurobindo Ghosh was in jail he
wrote, “I constantly get inspiration from Swami Vivekananda’s
soul and for the last 15 days I have had the feeling that Swami Vivekananda’s astral form is providing me with guidance to
make spiritual exploration of the subtle world.”
As he was practicing the
art of astral travel Shri Aurobindo
felt that even the astral body of Ramakrishna Paramahansa
was guiding him along that path.
One, who performs Shraaddha and makes offerings with reverential faith, is
invariably benefited therefrom. The biggest advantage
of performing Shraaddha is that it reminds one of the
fact that the jiva exists
even after death. The second advantage is that it helps in the redistribution
of wealth in society. The poor are fed. Feasts, otherwise organized, have Rajasic or Tamasic food items,
whereas the food, offered on the occasion of Shraaddha,
promotes righteousness and inspires us to think of the other world and also
enhances our devotion towards God.
Lord Rama also performed
Shraaddha for his father Dasharatha,
and the Enlightened Saint Eknathji Maharaj too used to perform Shraaddha
for his late father.
While performing Shraaddha, the body, earnings, wife, place, mind, mantra
and Brahmin, all these seven have to be absolutely pure. One should pay special
attention to three things –piety, control over anger and avoiding hastiness.
For the purpose of
performing Shraaddha, earnings from
agriculture or business is considered the best source; money received
against favors is considered to be of a medium standard and earnings from
lending or through deceit are considered the worst. The gods and manes are
satiated by offerings made from the best earnings; the medium earnings provide
medium level satisfaction, whereas the worst earnings help those ancestors who
are in the lower states of existence i.e. born in the lowest caste etc. It is
said that the food, deposited here and there under the ritual of Shraaddha, help satiate our ancestors currently in animal
forms.
A lot of importance is
attached to mantra recitation in Shraaddha. Howsoever
expensive be your offering, if the pronunciation and the intonation of the
mantras are not correct, then the entire ritual goes waste. The pronunciation
of the mantra as also the names of the manes concerned should be correct and
clear enough.
If we don’t know or
remember the actual tithi of the death of an
ancestor, the Shraaddha for such manes should be done
on the new moon day, because the new moon day is noon-time for the manes and
noon is the time when everyone feels hungry.
Our good deeds purify
the heart and bring progress and prosperity to our relatives. When a Hindu wife
is virtually on the deathbed, she prays with folded hands to her husband, “If I
have committed a misdemeanor please pardon me and kindly pray for my
salvation.” If the husband happens to be departing first he also makes a
similar request, “If, knowingly or unknowingly, I have been harsh to you,
please forgive me and kindly pray for my salvation.” We think of each other’s
salvation while we are alive, we do the same at the time of death and we
continue to work for it even after death.
The performance of Shraaddha naturally inculcates the noble trait of
gratefulness in its performer and helps him along the path of salvation even
after death. The performance of Shraaddha satiates
gods and the manes; and one, who performs it, also experiences a sense of inner
satisfaction. Our ancestors have done a great deal for our well being and
therefore if we work for their salvation, it is sure to give us a great sense
of satisfaction and fulfillment.
Aurangazeb had imprisoned his
father Shahajahan and would give him a meager
quantity of drinking water in a broken earthen pot. Shahajahan
then wrote to his son, “Blessed are the Hindus who offer sweetmeats, puris and puddings even to their dead parents and here is
my son who cannot even give proper drinking water to his father who is alive.
The Hindus are far better than you, for they try and serve even their dead
parents.”
Indian culture espouses
not only the welfare of the family and immediate clan, its concerns are not
limited even to society or the nation rather, it aims
and endeavors for the good of the entire universe.