Home > Practicing Spirituality > Shraddha > Pitru-paksha

Pitru-paksha
May 16, 2014
Pitru-paksha (Mahalaya-paksha – The dark fortnight in the
Hindu almanac
month of Bhadrapad, when some rituals are performed for
the ancestors)

Importance
1. The dark fortnight in the Hindu lunar month of Bhadrapad is termed
as ‘Pitru-paksha’. This fortnight is very dear to the pitars (Departed
ancestors). The shraddha (Special rituals performed for the departed
ancestors) performed in Pitru-paksha is called Mahalaya shraddha. If
Mahalaya shraddha is performed for the pitars during this fortnight,
they remain satisfied throughout the year.

2. ा ं क ागते भानौ यो न कुयाद् गृहा मी । धनं पु ाः कुत

िपतृकोपाि पीडनात् ।।
याव क ातुलयोः मादा े िदवाकरः । शू ं े तपु रं तावद् यावद् वृि कदशनम्
।।

Meaning : How can a householder who infuriates his pitars (by not
performing shraddha during the period when the sun is in the zodiac
sign of Virgo), earn money or be gifted with a male child etc. ?
Additionally,the Pitrulok (Region where Pitars reside) is vacant till the
sun moves from the zodiac signs of Virgo and Libra into the zodiac
sign of Scorpio.
The Pitrulok remaining vacant implies that during this period, all of
them come close to their descendants to bless them, and if shraddha
is not performed, they become disappointed and return. Hence, it is
important to perform shraddha during this period.

Pitars who arrive on the occasion of Mahalaya

shraddha
1. Father, grandfather, great- 2. Mother, grandmother and
grandfather great-grandmother (Matrutrayi)
(Pitrutrayi)

3. Step-mother 11. Brother

4. Mother’s father, grandfather and 12. Father’s sisters

great-grandmother (Matamahatrayi)

5. Mother’s mother, grandmother and 13. Mother’s sisters

great-grandmother

6. Wife 14. Sisters

7. Sons 15. Father-in-law

8. Daughters 16. Other relatives

9. Uncles 17. Guru (if there is a

Gurudisciple
relationship)
10. Maternal uncle 18. Disciple (if there is a
Guru-disciple relationship)

A list of all such names along with their gotras (Lineage) shouldalways
be maintained. It will be useful while performing a Mahalaya
shraddha. (Such in-depth study has been carried out only by the
Hindu Dharma ! – H. H. Dr Athavale)
Bharni shraddha
If shraddha is performed when the Bharni lunar asterism is in position
during Pitru-paksha, it yields benefit equivalent to performing a
shraddha at the Holy place of Gaya. As per the scriptures, Bharni
shraddha should be performed after the annual shraddha.
Sapindikarana shraddha is performed before the annual shraddha. If
Bharni shraddha is performed after that, it helps the deceased to get
released from the Preta-yoni (Species of the dead).This shraddha
should be performed in every Pitru-paksha. As per the tradition that
has become prevalent according to the times, the Sapindikarana
shraddha is performed on the 12th day itself after the death of an
individual. Therefore, according to some scholars of scriptures, it is
acceptable if Bharni shraddha is performed duringthe Pitru-paksha of
the same year.

Sarvapitri Amavasya [Last day of the

Krushnnapaksha
(Dark fortnight) of Hindu lunar fortnight, the new-
moon day]
This is the name given to the Amavasyain the Pitru-paksha (in the
month of Bhadrapad). On this day, shraddha is performed for all the
pitars in the family. Even if shraddha is not performed everyday during
the year or on other tithis of Pitru-paksha,shraddha should
compulsorily be performed on this day since it is the last day of the
Pitru-paksha. The scriptures say that Amavasya is the appropriate tithi
to perform shraddha; whereas, Amavasya of Pitru-paksha is the most
appropriate tithi to perform shraddha.On this day, most families invite
at least one Brahman for meals. To appease the pitars, on this day,
fishermen, landlords, tribals and farmers offer pindas (Rice balls
offered during the shraddha ritual) made from cooked rice or flour to
their pitars, and invite people belonging to their community for a meal.
In addition, it isa custom to offer food grains to the Brahmans.

Importance of chanting the Name of Deity

Dattatreya during Pitru-paksha

Maximum chanting of ‘Shri Gurudev Datta’ during the Pitru-paksha

helps the pitars gain momentum for their onward journey.(Importance
of chanting Deity Dattatreya’s Name is akin to performing shraddha in
the context of protection from distress caused bythe pitars and they
gaining momentum for their onward journey.)

If somebody has expired in the family,

do not perform Mahalayashraddha during that year
When the father or mother die, their son need not perform Mahalaya
shraddha in the first year;because, monthly shraddhas are already
being performed for them. However, other members of the family, for
example, paternal cousin or any other individual in the extended
family who gets affected by the sutak (Impurities caused by the death
of a family member), should perform Mahalaya shraddha for their own
father or mother. However, if Mahalaya-paksha comes during the
period of sutak, Mahalaya shraddha should not be performed; instead,
it should be performed on the first Amavasya day after the sutak is
over.

Reference : Sanatan’s Holy Text ‘Shraddha – Importance and the

underlying science’
Home > Practicing Spirituality > Shraddha > What are three historically established phases of
Shraddha?

What are three historically established

phases of Shraddha?
September 25, 2005
Contents
1. Information related to the term ‘Shraddha’
2. ‘Shraddha’ means not just ‘remembering ancestors with a sense of
gratitude’, but is also a ritual to be performed
3. Historical details of the ritual of Shraddha
4. Three historically established phases of Shraddhaand its nature in
the current era

1. Information related to the term ‘Shraddha’

A. Meaning and Scope
The term ‘Shraddha’ has originated from ‘Shraddhaa’ (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 Shraddha.

B. Definition
The definition of Shraddha as given in the ‘Shraddha’ chapter within
the Brahmapuran Holy text is as follows :

दे शे काले च पा े च या िविधना च यत् ।

िपतृनुि िव े ो द ं ा मुदा त् ।। – पु राण

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.

C. Associated words
Shraddhattva Pinda, Pitru Puja (ritualistic worship of deceased
ancestors), Pitru Yagna (sacrificial fires performed for deceased
ancestors)

2. ‘Shraddha’ means not just ‘remembering

ancestors
with a sense of gratitude’, but is also a ritual to be
performed.

3. Historical details of the ritual of Shraddha

A. The original concept of performing the ritual of Shraddha was
concieved by Sage Atri, the son of Deity Brahma. Sage Atri narrated
the ritual of Shraddha as laid down by Deity Brahma to Nimi from his
lineage. This established ritual has continued even today.

B. Manu was the first one to perform the ritual of Shraddha. Hence he
is called the Deity of Shraddha.

C. After Shriram, Sita and Lakshman left for their stay in forest, Bharat
met them in the forest and apprised them about the death of their
father. The epic Ramayana mentions that Shriram later performed the
ritual of Shraddha for His deceased father at an appropriate time.

4. 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. Pindadaan (worship of Pinda)
The process for Pindadaan is mentioned in the holy scripts of
Yajurveda, Bramhane, Shrout and Gruhya sutra. The ritual of
Pindadaan 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.

D. All the three phases together

In the current era, all the three phases mentioned above are included
within the ‘Parvan’ Shraddha. The science of Dharma prescribes that
householders should perform the ritual of Shraddha as their duty.

Reference: Sanatan’s Holy Text ‘Shraddha(importance and scientific

explanation)
Presiding Deities and types of Shraddha
September 23, 2005
Contents
1. Presiding deities of Shraddha
1.1 Pururav-Aardrav and Dhurilochan
1.2. Vasu-Rudra-Aditya
2. Types of Shraddha
2.1 Main and commonly known types
2.2 Other types

1. Presiding Deities of Shraddha

1.1 Pururav-Aardrav and Dhurilochan
Pururav-Aardrav and Dhurilochan are Deities of ancestors’ souls.
They are referenced in the ritual of Shraddha.

1.2 Vasu-Rudra-Aditya
1.‘Shraddha is associated with the benevolent Deities Vasu, Rudra
and Aditya of the ancestors’ souls. The mantras chanted during the
Shraddha and the rites performed enables one to connect to these
Deities.’ (6)

2. The deceased person for whom the ritual of Shraddha is being

performed, is considered as a follower of Vasu, his parents are
considered as followers of Rudra and his grand parents are
considered as followers of Aditya. Therefore during Shraddha, the
names of father, grandfather and great grandfather (or mother,
grandmother and great grandmother) are pronounced as
representatives of Vasu-Rudra-Aditya respectively.

2. Types of Shraddha
2.1 Main and commonly known types
Matsya Puran mentions ‘िन ं नै िमि कं का ं ि िवध ा मु ते ।’,
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 Parvan Shraddha as
additional main types.

2.1.1 Daily Shraddha

The ritual of Shraddha performed daily is known as Daily Shraddha.
This Shraddha can be performed just by offering water or sesame
seeds to deceased ancestors.

2.1.2 Periodic Shraddha

The Shraddha performed for deceased ancestors with a single
objective and other such types fall under periodic Shraddha.

2.1.3 Purpose oriented (Kamya) Shraddha

Shraddha performed for achieving a specific objective is termed as
purpose oriented (Kamya) Shraddha.

From the point of view of deriving fruitful result, if the Shraddha is

performed on a specific day, date (as per Hindu calendar) and taking
into consideration the position of stars (nakshatra), then the desired
result is achieved. The details are given below :

A. Day and the derived result of the Shraddha

Fruitful results of
Day
shraddha

Monday Good fortune

Tuesday Victory

Wednesday Fulfilment of desire

Thursday Obtaining knowledge

Friday Acquiring wealth

 Saturday Long life

Sunday Health

B. Date (as per Hindu calendar) and the derived result of the
Shraddha
Date of performing Result derived from the Shraddha
Shraddha

First day in Hindu Lunar fortnight Gaining a good fowl and being able to give birth to
a healthy baby boy.

Second day in Hindu Lunar fortnight Conceiving a baby

girl

Third day in Hindu Lunar fortnight Acquiring a horse, acquiring

fame

Fourth day in Hindu Lunar fortnight Acquiring a lot of inferior

animals

Fifth day in Hindu Lunar fortnight Having a lot of good looking male
children

Sixth day in Hindu Lunar fortnight Conceiving bright male child

Seventh day in Hindu Lunar Acquiring a farm or land

fortnight

Eighth day in Hindu Lunar fortnight Obtaining success in business

Ninth day in Hindu Lunar fortnight Acquiring animals like horses

Tenth day in Hindu Lunar fortnight Expansion of cattle, acquiring
animals with two humps

Eleventh day in Hindu Lunar Acquiring utensils, clothes and a

fortnight scholar male child.

Twelfth day in Hindu Lunar Acquiring gold, silver

fortnight etc.

Thirteenth day in Hindu Lunar Gaining superiority within the

fortnight community

Fourteenth day in Hindu Lunar The persons, who have died due
fortnight to the stroke of a weapon or on a
battlefield, get momentum to
attain a higher sub-plane.
Gaining good citizens.

Full moon / no moon night Fulfillment of all wishes

Note 1 : Except full moon night, all other dates that belong to the dark
fortnight and corresponding dates in dark fortnight of the month of
Bhadrapad, bestow special benefit.
B.1 Bhishmashtami Shraddha

If one is not able to conceive or is facing problems of abortion, then

for the well being of the foetus, Shraddha is performed or offering of
water is made to Bhishmacharya, on the eighth day of the bright
fortnight (Bhishmashtami) in the Hindu calendar month of Magha.

C. Position of stars and the derived result of the Shraddha

Position of star Result derived from the Shraddha
while performing
Shraddha
Kruttika Acquiring a heavenly abode for oneself and ones son.

Rohini Conceiving male child

Mruga Acquiring radiance of Brahman (Brahmatej)

Aardra Providing momentum to the soul of an evildoer, action

transformed into supernatural power.

Punarvasu Obtaining wealth or land

Pushya Improvement in strength

Ashlesha Conceiving a male child with brave character, fulfillment

of a wish

Magha Gaining superiority within the community, a long

married life

Purva Good luck, conceiving a male child, elimination of sin

Uttara Good luck, conceiving a male child, elimination of sin

Hasta Fulfillment of a wish, gaining superiority within the

community

Chitra Conceiving a handsome male child, conceiving ample

male children

Swati Earning profit in business, earning success.

Vishakha Conceiving ample male children, acquiring gold

Anuradha Acquiring a kingdom (attaining position of minister etc),

acquiring friends

Jyeshtha Acquiring superiority, authority, wealth and self-

confidence, acquiring a kingdom

Mula Obtaining good health, acquiring a farm or land

Purvashadha Achieving good fame, successful journey up to the sea

limit

Uttarashada Getting relieved from grievances, fulfillment of all

wishes, achieving good hearing ability

Shravan Achieving best progress in subtle plane, superiority

Ghanishtha Acquiring kingdom (attaining position of minister etc),

fulfillment of all wishes

Shavataraka Achieving supernatural powers in medical practice,

acquiring metal other than gold and silver.

Purvabhadrapada Acquiring a flock of sheep or lamb, acquiring metal

other than gold and silver.

Uttarabhadrapada Acquiring cattle, acquiring sanctified and good premises

Revati Acquiring utensils and clothes, acquiring cattle

Ashwini Acquiring horses

Bharni Acquiring a long life

Note 1 : When an evildoer dies and Shraddha is performed for him at

the time of Aadra star, for imparting momentum to its soul, the desired
benefit can be derived.
Special note : In the table given in point 2 and 3, multiple benefits are
indicated for a single date or star position. These are specified based
on references obtained from different books.
2.1.4 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 paternal-grandmother (mother’s mother-in-law)
paternal-great grandmother (mother-in-law of mother’s mother-in-law)
are invoked.

A. Karmanga Shraddha: This Shraddha is performed during the

religious ritual of Garbhadhan.
B. Vruddhi Shraddha: Shraddha performed at the time of birth of a
baby.
2.1.5 Parvan Shraddha
The Pindapitruyagna (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 Parvan
Shraddha mentioned in the Gruhya sutras. Once the deceased
ancestors get listed as Parvans, then this shraddha is performed for
them. Ekparvan (single Parvan), dviparvan (double Parvan), triparvan
(triple Parvan) are the three varieties of this Shraddha. Mahalay
Shraddha and Tirtha Shraddha are the types of Parvan Shraddha.

A. Mahalay Shraddha(fortnightly) : It is a Parvan Shraddha

performed starting from the eleventh day of dark fortnight of
Bhadrapad (Hindu calendar month) till the no moon night.
B. 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.
2.2. Other types
Apart from the main types mentioned above there are 96 types of
Shraddha namely, 12 no moon nights, 4 eras, 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

2.2.1. 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 performs Shraddha, then such Shraddha is termed as
Goshthi Shraddha.

2.2.2 Shuddhi Shraddha

Offering food to priests (Brahmins) for acquiring purity is called as
Shuddhi Shraddha. This is the ‘undergoing of punishment’ part of
Shraddha.

2.3.3 Pushti Shraddha

Shraddha performed for increasing physical strength and prosperity is
called as Pushti Shraddha.

2.2.4 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.

2.2.5 Dadhi Shraddha

Shraddha performed after returning from a journey to holy places is
termed as Dadhi Shraddha.

2.2.6. Ashtaka Shraddha

Shraddha performed on 8th day of the bright fortnight of the Hindu
calendar month. 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,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.

2.2.7. Daivik Shraddha

Shraddha performed with the objective of obtaining the grace of God
is termed as Daivik Shraddha.

2.2.8. 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.

2.2.9. 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.

2.2.10. Atma Shraddha

Those people who do not have children or whose children are
atheists, they should perform Shraddha for themselves when they are
alive. The rites for such Shraddha are explained in the science of
spirituality.

2.2.11. Chata Shraddha

When Brahmaṇs are not available to represent Deities and the pitars
during the Shraddha rites, darbha is placed at their designated place
in the rite. They (darbha) are termed as ‘chata’ (or ‘Darbhabatu’. Since
the shraddha is performed by placing the chata, it is termed as chata
Shraddha.

Even though various types of Shraddha are mentioned above, based

on the calendar days, the Shraddha 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.

Reference : Sanatan’s Holy Text ‘Shraddha (Importance and the

underlying science)’
Home > Practicing Spirituality > Shraddha > When should the Shraddha be performed ?

When should the Shraddha be performed ?

September 21, 2005
Contents
1. In general appropriate dates for performing shraddha
2. Hindu Dharmadoes not give any chance to anyone to say that the
shraddha was not performed due to non-feasibility in a particular
period!
3. Appropriate time of the day
4. Special dates for performing Shraddhaand the benefits derived
after performing shraddha for deceased ancestors’ souls on these
dates
4.1 Kalpadi date (tithi)
4.2 Akshayya Trutiya (3rd day within the bright fortnight of Vaishakh)
4.3 Pitru fortnight (Pitrupaksha) (Mahalaypaksha)

1. In general appropriate dates for performing

shraddha
Normally no moon night, 12 sankrants in a year, solar-lunar eclipses,
Yugadhi and Manvadi dates, Ardhodayadi parva, date of death, arrival
of Shrotriya priests (Brahmins) etc dates are considered appropriate
for performing shraddha.

2. Hindu Dharma does not give any chance to

anyone to say that
the shraddha was not performed due to non-
feasibility in a particular period!
A) Normally every year Shraddha should be performed on the date of
death of the person (as per the Hindu calendar and not as per the
English calendar. If the date is not known and only the month is
known, then in that case the shraddha can be performed on the no
moon night of that month.

B) If both, the date as well as the month is unknown then the

shraddha can be performed on the no moon night of the Hindu
calendar month of Magh or Margashirsha.

C) If the definite date of death is not known then the shraddha can be
performed on the date when the news of the death was received.

D) Shraddha for deceased ancestors’ souls should be performed

everyday and it can be achieved just by offering water (tarpan) to
them.

E) If it is impossible to perform Shraddha daily, then Darsha Shraddha

should be performed. This fulfills the requirement of doing the
Shraddha daily. Darsha means no moon night. Therefore Darsha
Shraddha is the one, which is performed on the no moon night of
every month.

F) If it is not possible to perform Darsha Shraddha every month, one

should at least perform it on the no moon night of Hindu calendar
months of Chaitra, Bhadrapad and Ashwin months.

G) If it is not possible even to perform Darsha Shraddha on no moon

nights of Chaitra, Bhadrapad and Ashwin, then at least the ritual of
Mahalaya should be performed in the Pitru fortnight of the month of
Bhadrapad. If this too is impossible then Shraddha should be
performed on the no moon night of the month of Bhadrapad (sarva
pitri amavasya) (11)

3. Appropriate time of the day

If the day is divided into 5 parts, then the fourth part is called the
‘Aparanha’ period. This period is most appropriate for performing
shraddha.
 4. Special dates for performing Shraddha and the
benefits
derived after performing shraddha for deceased
ancestors’ souls on these dates
4.1 Kalpadi date (tithi)
DeityBrahma’s day is considered as the day of origin. This is also
called as Kalpadi tithi. The 1st and 5th day of Chaitra, 3rd day of
Vaishakh, 7th day of Kartik, 9th day of Margashirsha, 13th day of
Magh, 3rd day of Falgun (all days from the bright fortnight) indicate
the start of the era (kalpa). As per the science, if shraddha is
performed on these dates, the deceased ancestors’ souls get
satisfied.

4.2 Akshaya Trutiya (3rd day within the bright fortnight of

Vaishakh)
Akshayya Trutiya indicates the start of the Kruta era. The benefits
derived by performing rituals like Shraddha, Tarpan for deceased
ancestors’ souls and donations on this date is everlasting. Therefore
one should at least perform Apinda Shraddha or Tarpan for their
deceased ancestors’ souls.

The holy texts of Puranas say that, on the day of Akshaya Trutiya one
should donate uncooked food (aamanna), a water pot, a fan made of
mint grass, an umbrella, footwear etc with the intension of offering
them to the deceased ancestors’ souls. It is mentioned in Garud
Puran that, once the donations are made with the intention of offering
them to deceased ancestors’ souls on this day, the messengers of
DeityYama do not cause distress to the ancestors’ souls.

यमदू ता महारौ ाः करालाः कृ िप् ङःगलाः ।

न पीडयंित दाि ा ा भरणदानतः ।।

Meaning : When clothes and ornaments are donated, the dark, brown
eyed, cruel messengers of Deity Yama having sharp and long teeth
do not cause distress to the deceased ancestors’ souls.
4.3 Pitru fortnight (Pitrupaksha) (Mahalaypaksha)
A) Importance
1. The dark fortnight in the Hindu calendar month of Bhadrapad is
called as ‘Pitrupaksha’. This fortnight is very dear to the deceased
ancestors’ souls. If Mahalay Shraddha is performed for the deceased
ancestors’ souls during this fortnight, they remain satisfied for the
entire year.

Mahalay Shraddha
2. ा ं क ागते भानौ यो न कुयाद् गृहा मी ।
धनं पु ाः कुतत िपतृकोपाि पीडनात् ।।
याव क ातुलयोः मादा े िदवाकरः ।
शू ं े तपु रं तावद् यावद् वृि कदशनम् ।। – Mahabharat

Meaning : The householder who does not perform shraddha during

the period when the Sun is in the Virgo sign, how will he earn money
and be gifted with a male childas he would have enraged the
deceased ancestors’ souls? Additionally, the abode for deceased
ancestors’ souls remains vacant till the Sun moves from Virgo and
Libra sign to the Scorpio sign. The abode for deceased ancestors’
souls remaining vacant during this period implies that the deceased
ancestors’ souls come closer to their descendants for blessing them
and if Shraddha is not performed, they give curse to their
descendants and return. Due to this it is important to perform
Shraddha during this period.
B) The deceased ancestors that arrive at the occasion of Mahalay
Shraddha

1. Father, grandfather, great grandfather (Pitrutrayi) 10. Maternal uncle

2. Mother, grandmother and great grandmother 11. Brother
(matrutrayi)

3. Step mother 12. Father’s sisters

4. Mother’s father, grandfather and great grandfather 13. Mother’s sisters

(matamahatrayi)

5. Mother’s mother, grandmother and great 14. Sisters

grandmother

6. Wife 15. Father-in-law

7. Sons 16. Other relatives

8. Daughters 17. Guru (if the Guru-disciple

relationship exists)

9. Paternal cousins 18. Disciple (if the Guru-disciple

relationship exists)

Reference : Sanatan’s Holy Text ‘Shraddha (importance and scientific

explanation)
Home > Practicing Spirituality > Shraddha > When can women perform Shraddha ?

When can women perform Shraddha ?

September 21, 2005
Contents

1. Importance of performing Shraddhaby oneself

2. Hindu Dharma does not give any cause or excuse for not performing
shraddha due to the absence of a particular person!
3. Performance of Shraddhaby women

1. Importance of performing Shraddha by oneself

‘Ideally, the host should perform the ritual of Shraddha by himself. However,
since we do not know how to perform it, we get it done through the priest
(Brahmin). Nowadays, it has become difficult to get priests for performing
Shraddha. As a solution to this, one can procure the holy texts that describe
the ritual and learn it by heart. This text is in Sanskrit. Akin to learning other
languages, one should also try and learn Sanskrit, which is considered to be
God’s language. Also, it is easy to learn Sanskrit.

(Although the point mentioned above is correct, considering the complexity in

pronouncing certain Sanskrit words and limitation to understand the rites
mentioned in the science, it may not be possible for everyone to perform the
ritual as prescribed, by themselves. In such cases one can get the ritual
performed through priests and if they are not available, then the ritual can be
performed with the help of knowledgeable people in society. One should
remember that making the ritual of shraddha is more important – Compiler).

2. Hindu Dharma that does not give any cause for excuse
for not performing shraddha due to the absence of a
particular person!
Son (including the one whose threading ceremony has not been done),
daughter, grandson, great grandson, wife, daughter’s son (if he is one of the
heirs), real brother, nephew, cousin’s son, father, mother, daughter-in-law, son
of elder and younger sisters, maternal uncle, anyone in the seven generations
and from the same lineage (sapinda), anyone after the seven generations and
belonging to the same family domain (samanodak), disciple, priests
(upadhyay), friend, son-in-law of the deceased person can perform Shraddha
in that order.

In case of a joint family, the eldest and earning male person should perform
Shraddha. In case of the unit family, everyone should perform shraddha
independently.

Hindu Dharma has made arrangement so that for each and every dead
person the shraddha can be performed so as to give momentum to that
person to progress to a higher sub-plane. Holy text Dharma Sindhu mentions
that, ‘If a particular dead person does not have any relative or a close person,
then it is the duty of the king to perform Shraddha for that person’.

3. Performance of Shraddha by women

1. In point2 it is mentioned that the daughter, wife, mother and daughter-in-law
of the deceased person have the authority to perform Shraddha. In spite of
this, in the current era, the priests who conduct Shraddha deny their consent
for women to perform Shraddha. This could be because in the earlier days the
thread ceremony was performed for females, and in current era, this practice
has been discontinued in all classes. Therefore, in accordance to that, even
performing of Shraddha has been disallowed for females. In emergency
conditions, however, if no one is available for performing Shraddha, then it is
better for it to be performed by women instead of not performing it at all.

2. The woman performing shraddha should place a clean cotton cloth on her
shoulder while performing ‘Savya-Apasavya’

Reference : Sanatan’s Holy text ‘Shraddha’

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Home > Practicing Spirituality > Shraddha > What is the method of performing Tarpan and
Pitru tarpan ?

What is the method of performing Tarpan and

Pitru tarpan ?
September 21, 2005

Contents

1. Terminology of Shraddha
2. Tarpanand Pitru tarpan
2.1 Tarpan
1. Significance and meaning
2. Objective
3. Types
4. Method of performing Tarpan
2.2. Pitru tarpan
1. Meaning
2. Why should it be done?
3. Importance
4. Pitrutirtha: When should it be done?
5. Tarpanof sesame seeds (tila tarpan)
6. Importance of performing tila tarpan

1. Terminology of Shraddha
A) Pitar
When a human being dies, its subtle body gets freed from the dead body after
performing the ritual of Shraddha and it gets position in the subtle plane meant
for souls of dead persons. At that moment it assumes the designation of Pitar.

B) Parvan
After performing Sapindikaran Shraddha (Shraddha performed one day prior
to one-year completion after the death of the person is called Sapindikaran
Shraddha), the soul that has assumed the designation of Pitar now joins other
Pitars and then gets further categorised as Parvan. Also, it gains authority so
as to allow its descendants to perform Parvan Shraddha for it.

C) Pitrutrayi (Trio in Pitars)

Generally son of the dead person has authority to perform Shraddha for the
dead person. In his absence, other options are explored. The terminology of
Shraddha has been prepared assuming the son as being the person who
performs the shraddha. Therefore the soul of dead person for whom the
Shraddha is being performed, is invoked as ‘pita’ (father of the son performing
Shraddha). One generation before, i.e. the father of dead person is referenced
as ‘Pitamaha’ (grandfather of the son performing Shraddha). The grandfather
of the dead person is referred to as ‘Prapitamaha’ (great grandfather of the
son performing Shraddha). The earlier generations than these are not counted
in trios of Pitars (Pitrutrayi), because it is assumed that they are liberated.

D) Jivatpitruk
When there is a male person whose father is alive, then such a person does
not have authority to perform Shraddha. But he has right to perform Shraddha
for his mother and grandfather (mother’s father). Also, generally, he even
does not have the right to perform rituals of Narayannagbali, Tripindi etc;
however if these rituals are performed with the objective of conceiving a child,
then the jivatpitruk can do so. In order to perform ‘Apasavya’, a jivatpitruk can
only hold the thread in the thumb of the left hand and cannot hold it completely
in his left hand.

E) Three ways of wearing the thread (janve) are Savya, Apasavya and
Nivit
The thread should always be worn on the left shoulder. This style of wearing
the thread is known as ‘savya’. When it is worn on the right shoulder it is
known as ‘Apasavya’. When worn as a necklace, it is known as ‘Nivit’.

F) Offering ‘kshan’
During the ritual of shraddha, the deity and the deceased ancestors’ soul are
invited by offering grass twigs (darbha) to them. This is called the offering
‘kshan’.
G) Pishangi
Rangoli drawn using ash and with chanting of mantras around the meal plate
arranged for the priest (Brahmin) is called as pishangi. (Offering food to priest
(Brahmin) is considered as an important part of Shraddha). Rangoli is drawn
in a clockwise direction (similar to circumambulation) around the food offering
plate arranged for the deity and in the reverse direction around the plate
arranged for the ancestors’ soul. Pishangi is one of the aspects of the ritual of
shraddha. Nowadays, Pishangi is drawn only in case of offering of Pinda
(Pinda daan). However, Pishangi should be drawn during all types of
shraddha.

H) Vikir
During Shraddha, after finishing offering of Pinda (Pinda daan) and worship of
Pinda, ‘Savya’ is performed and a morsel of rice is kept in front of the plate
with the food offering arranged for the Deity. This is termed as Vikir.

I) Prakir
After performing Vikir, ‘Apasavya’ is done and a morsel of rice is kept in front
of the plate which has the meal arranged for deceased ancestors’ soul. This is
called as Prakir.

J) Ucchista Pinda
After performing Prakir, pinda is kept for the ones who have died by getting
burnt in a fire or due to partial burning, or for the dead foetus, near the plate of
food arranged for the deceased ancestors’ soul or close to other offerings of
pinda.

K) Shraddha Sampat
If two shraddhas occur on the same date (as per Hindu calendar) then it is
termed as Shraddha Sampat.

2. Tarpan and Pitru tarpan

2.1 Tarpan
A) Significance and meaning
‘Trup’ means satisfying others. The word ‘Tarpan’ has been formed from the
root word ‘Trup’. Offering water to God, Sages, ancestors’ soul and human
beings and satisfying them through it is called tarpan.

B) Objective
The objective of performing tarpan is that God, deceased ancestors’ souls etc.
whose names are pronounced while performing Tarpan, should bestow
happiness on us.

C) Types
Brahmayadnyang (performed during sacrificial fires), snanang (performed
daily after bath), shraddhang (performed during Shraddha) are the various
types of Tarpans that are part of the various rituals and should be performed
during the respective occasions.

D) Method of performing Tarpan

1. Bodhayan has mentioned that ‘Tarpan should be performed at the
riverside’. While performing Tarpan at the riverside, one should stand in the
river so that the water level touches the belly button or one should perform
tarpan by sitting on the banks of the river.

2. Tarpan for God and Sages should be performed by facing East and that for
deceased ancestors’ souls it should be performed by facing South.

3. As per science, tarpan for God should be performed after doing ‘Savya’,
that for Sages should be performed after doing ‘Nivit’ and for deceased
ancestors’ souls after doing ‘Apasavya’.

4. A dried grass twig (darbha) is necessary for performing tarpan. Tarpan for
God is performed from the tip of the darbha, tarpan for Sages should be
performed by folding the darbha in the middle, and tarpan for deceased
ancestors’ souls should be performed from the tip and root of the two darbhas.

5. Offering of water (tarpan) to deities should be done using the finger tips,
while offering of water to Sages should be done from the base of the little
finger and the third finger and that to the deceased ancestors’ souls should be
done through the mid of the thumb and the first finger of the hand.

6. Tarpan should be performed taking one handful (anjali) of water for each
deity, two handful of water for Sages and three handful of water for deceased
ancestors’ souls. In case of matrutrayi (mother, grandmother and great
grandmother) three handful of water should be used and for other females
ancestors’ souls one handful of water should be used for tarpan.(8)

(Original meaning of word ‘anjali’ is handful (‘onjal’). In this context, however,

‘giving one handful (anjali) of water for tarpan’ is to indicate that the tarpan
should be given only once – Compiler)

2.2. Pitru tarpan

A) Meaning
Offering of water to deceased ancestors’ souls (pitar) is called as Pitru tarpan.
A Jivatpitruk is not allowed to perform Pitrutarpan.

B) Why should it be done ?

Apart from expectation of Pinda and offering of food to priests (Brahmins) from
its descendants, the deceased ancestors’ souls also expect offering of water
(udak) from them.

C) Importance
By performing tarpan, the deceased ancestors’ souls not only get satisfied and
leave us, but they also bestow long life, radiance, superior intellect
(brahmavarchaswa), wealth, success and foodstuff (ability to digest the food
consumed) on the host performing the tarpan and satisfies him too.

D)Pitrutirtha
When should it be done?
1. Tarpan for God, Sages and deceased ancestors’ souls should be
performed regularly (daily). The daily ritual of tarpan should be accomplished
in the early morning after having bath. If it is not possible to perform Shraddha
for deceased ancestors’ souls daily, then one should at least perform tarpan.

2. Pitru tarpan should be performed on the day following the day on which
Parvan Shraddha is performed.

E) Tarpan of sesame seeds (tila tarpan)

Sesame seeds should be used in the ritual of Pitru tarpan. Sesame seeds are
available in two varieties, black and white. Black sesame seeds should be
used for Shraddha.

1. Tila tarpan means offering sesame seeds mixed in water to the deceased
ancestors’ souls.

2. Tila tarpan (as a part of Shraddha) should be offered to the same number of
ancestors’ souls for whom the shraddha has been performed.

3. Tila tarpan is performed before Darsha shraddha and in case of annual

shraddha; tila tarpan is performed on the following day of the shraddha. In
case of any other shraddha, tila tarpan is performed just after performing the
shraddha.

4. Tila tarpan is not performed during Nandi Shraddha, Sapindi Shraddha etc.
(9)

F) Importance of performing tila tarpan

1. Sesame seeds are the favorites of deceased ancestors’ souls.

2. On the day of Shraddha, sesame seeds should be sprinkled all over the
house, sesame seeds mixed in water should be given to the invited priests
(Brahmins) and sesame seeds should be donated. – Jaiminiya Ghruya sutra
(2.1), Boudhayan Dharmasutra (2.8.8) and Boudhayan Ghruya sutra

Reference : Sanatan’s Holy text ‘Shraddha’

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Home > Practicing Spirituality > Shraddha > What is the importance of the
ritual of Shraddha?

What is the importance of the ritual of Shraddha?

September 21, 2005
Contents

1. Importance
2. Enabling one to break bonds with others and liberate oneself
3. Importance of this book on Shraddha
4. Young Generation and Shraddha(Preface of book)
5. Scope of this articles series
6. Prayer
1. Importance
The ritual of Shraddha not only repays debts towards deceased ancestors, but
also makes it easy to repay debts towards God and Sages. As debts towards
ancestors need to be repaid by actions, it becomes simple and easy to repay
these debts through the ritual of Shraddha. 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 acts 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’ souls one can slowly progress towards reaching God and
Sages and by the virtue of combined support from Vasu, Rudra and Aditya
(Vasu means aspirations, Rudra means dissolution and Aditya means
radiance or action), one can provide momentum to the deceased father,
grandfather and great grandfather and in turn acquire blessings from God.

2. Enabling one to break bonds with others and liberate

oneself
The term ‘Shraddha’ is completely linked with Maya (The Great Illusion) and
Brahman (the Creator) through the bond of debts that need to be repaid.
When the threads of the give and take relationship that binds us, dissolve,
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 Vishnu.

3. Importance of this book on Shraddha

Shraddha is one of the important rituals that is required to be performed, as
advised by the Hindu religion. The guiding rule laid down by Dharma is that
the liberation obtained by performing the rituals of Shraddha is itself the real
thought (result). By following this rule of Dharma, H.H. Doctor (Dr. Jayant
Balaji Athavale) has compiled this book ‘Shraddha’. – H. H. (Mrs.) Anjali
Gadgil

4. Young Generation and Shraddha (Preface of book)

The word ‘Shraddha’ conjures up an incorrect impression in the minds of the
younger generation who belong to the modern scientific age. They see it as a
case of unnecessary importance being given to a non-scientific and largely
meaningless ritualistic procedure. Absence of Dharma education (which
means ‘Righteousness from a spiritual perspective’) along with a lack of any
inclination towards learning about spirituality, a high level of influence of
foreign cultures and a continuous barrage of criticism with a strong underlying
hatred for Hindu traditions and customs by unrighteous organizations, has
caused this effect.

People, who lack faith in ritualistic worship or Shraddha and consider social
service superior, have very naïve views. They feel that instead of performing
Shraddha for deceased ancestors, they would rather donate food to the poor
or provide help to schools. Of course, many of these people do not act upon
their own views by actually putting them into practice. In addition they are also
unaware that doing this is as ludicrous as saying, ‘Instead of performing
surgery to treat a particular disease, we will donate food to the poor or provide
help to the schools’.

The spiritually potent mantra that are chanted during the ritual of Shraddha
have the subtle power of providing momentum to the subtle bodies of
deceased ancestors therefore they can progress to a higher sub-plane of
existence after the ritual is performed. In view of this one can easily see the
folly in maintaining the uninformed views mentioned above. Therefore the aim
of this book is to eliminate the blindfold of ignorance that such people have
and to change their thinking so they may develop a positive and spiritual view
towards the sacred ritual of Shraddha which is prescribed by the Hindu
religion.

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 one performs Shraddha on a particular day, date (as per the Hindu
calendar) as per the position of the stars (nakshatra), then apart from one’s
duty towards ancestors getting fulfilled, some specific benefit can also be
derived. The importance and benefits of performing Shraddha have been
elaborated through such various aspects in this book.

5. Scope of The Article Series

This book (this aticles series) also includes valuable information on various
types of Shraddha like Nandi, Mahalay, Bharani and Tripindi, who should
perform this ritual, the time and place for performing Shraddha, what should
one do if appropriate priests are not available to perform the ritual, necessary
food articles to be cooked for the ritual, do’s and don’ts for person performing
Shraddha and the one consuming the food of Shraddha, process for
performing Shraddha, method for offering food to ancestors and God, ways
and means to remove obstacles faced while performing Shraddha etc. This
book also clarifies general doubts like how does the food offered to the priests
actually reach the ancestors, what is the science behind the crow touching the
pinda etc.

6. Prayer
We pray at Shri Guru’s Holy Feet that by studying this book may everyone
attain a pure intellect to conserve the cultural wealth imparted to us by our
great Sages in the form of ‘Shraddha’ and let Shraddha be performed with
faith and the spiritual progress of ancestors and oneself be achieved.

Reference : Sanatan’s Holy Text ‘Shraddha(importance and scientific

explanation)’
Home > Practicing Spirituality > Shraddha > Shraddha ritual and chanting the name of Deity
Datta

Shraddha ritual and chanting the name of Deity

Datta
September 19, 2005
Contents

1. Importance of doing the shraddha ritual ardently

2. Options for the shraddha ritual
3. How is the benefit of the shraddha acquired merely by praying ?
4. Spiritual experiences about shraddha
5. Importance of chanting ‘Sri Gurudeva Datta’

1. Importance of doing the shraddha ritual ardently

During the shraddha rites and the meal, one should not entertain anger and
meaningless thoughts. The vibrations generated due to the meaningless
thoughts adversely affect the Vishvedev and the deceased ancestors (Pitars)
coming to that place. That is why one should completely avoid the
meaningless thoughts and the meaningless conversation with others while
performing the ritual.

Spiritual experience

Experiencing the smell of Puranpoli, an Indian sweet delicacy, for five minutes;
the next day a friend saying that, ‘I wanted to give you Puranpoli’ and then
having the realisation of his subtle-body getting the Puranpoli due to the intense
desire of his friend

One day I got the smell of Puranpoli. Then I started getting hiccups. I felt that
‘My friend is remembering me.’ The next day my friend said, “We had made
Puranpoli last night and I really wanted you to have it.” My subtle-body (ling-
deha) had got the Puranpoli due to his intense desire.

This spiritual experience confirms that the holy sacrament (naivedya) offered
ardently to Deities and the Pitars reaches them. Through this spiritual
experience we understand that the Pitars are satiated by performing shraddha
ardently.

2. Options for the shraddha ritual

A) If brahmins are not available for performing the shraddha ritual of one’s
mother, then one can invite married women and perform the shraddha.

B) If two brahmins are not available then seat the brahmin on the seat for
Pitars (Pitrusthan), place an idol of Shaligram or baby Krushna on the seat of
the Deity (Devasthan) and make a resolve to perform the shraddha.

C) If due to some reason one is unable to perform shraddha, then he can get
the shraddha performed through his son, disciple or a brahmin.

D) Invite a brahmin, after he has washed his hands and feet, offer him a seat
and after worship with five substances offer him a meal.

E) In case of unavailability of money and brahmin, do a shraddha with

sacrificial fire (Homa-shraddha).

The Scriptures have also delineated what a person should do who is

incapable of doing any of the above stated options. They are as follows :

A) Give a pitcher filled with water to a brahmin.

B) Give some food to a brahmin.

C) Give sesame seeds to a brahmin.

D) Give some money to a brahmin.

E) Give food grains as per capacity to a brahmin.

F) Feed grass to a cow.

G) Forgoing rituals etc. merely do pinda-dan.

H) After bathing release water containing sesame seeds (Pitru-tarpan).

I) Observe a fast on the tithi of the shraddha.

J) On the day of the shraddha, recite the shraddha ritual.

If even this is not possible, then go to a forest and exposing your armpits by
putting both the hands up, wave a blade of grass towards the Deities of the
regions (Lokapal) like Sun etc. and pray, “I do not possess anything useful for
shraddha like wealth etc. I pay obeisance to all my Pitars. Let all my Pitars be
appeased with my devotion. I am helpless.”

Alternatively, go to a secluded forest and pray in a loud voice raising your

hands, “I am penniless and without food. Liberate me from the debt of my
Pitars”. If even this is not possible, then lament facing the south direction.

This shows how inevitable it is for everyone to perform shraddha.

3. How is the benefit of the shraddha acquired merely by

praying ?
By praying with spiritual emotion the Pitars, inferior Deities and other Deities
are appeased and attracted towards the person who prays. Together with their
blessings the person also acquires the benefit of the shraddha. Invoking the
Deities by raising hands and praying to the Pitars is a symbol of the devotee’s
spiritual emotion (Bhav) of helplessness.

4. Spiritual experiences about shraddha

The pindas prepared for the shraddha of my father were appearing very
radiant. After the brahman-bhojana was concluded, I felt that my deceased
father and other deceased ancestors (Pitars) were satiated. – Mr. Nitin
Sahakari, Goa

At the time of the shraddha of my father-in-law, I experienced the existence of

only – my father-in-law, his father and his grandfather. A light yellow colour
was visible around the three pindas. I felt the three were satiated and were
bestowing blessings. – Mrs. Shruti Nitin Sahakari, Goa.

In Hindu Dharma, at the time of shraddha of the father, pinda is offered in the
name of the grandfather and the great grandfather also. This seeker had the
practical spiritual experience of the theoretical part explained by Hindu
Dharma.

One can understand from this type of spiritual experiences whether the Pitars
have been satisfied or not. Contrary to this, when they are not satisfied with
the shraddha, their subtle bodies keep wandering in the atmosphere. Then
various distresses are felt at the place associated with the Pitars like
heaviness of head, giddiness, reduction of vital energy etc.
 5. Importance of chanting ‘Sri Gurudeva Datta’

Chanting ‘Shri Gurudeva

Datta’

It is important to chant the Name of Deity Dattatreya along with the ritual of
shraddha.Deity Dattatreya is the Principle created from the combination of the
Principles of the three main Deities, Brahma, Vishnu and Mahesh. One of His
functions is to give momentum to the journey of our deceased ancestors
(Pitars) to the next region. Hence, once should chant ‘Sri Gurudeva Datta’.
To listen the Datta chant, click here !

Spiritual benefit of chanting ‘Sri Gurudeva Datta’

A) The Pitars getting momentum in their onward journey

Many desires of the person attached to materialistic life remain unfulfilled after
death. Such unsatisfied subtle bodies get trapped in the region of the dead
(Mrutyuloka). Such subtle bodies cannot go to the next region because of their
unfulfilled desires. By chanting ‘Shri Gurudeva Datta’ Pitars trapped in the
Mrutyuloka gain momentum.

B) Creation of a protective sheath

By chanting ‘Shri Gurudeva Datta’ a protective sheath is created around the

body of the person.

Similarly to perform the shraddha with Bhav

A) Put up the Name-strips of ‘ShriGurudeva Datta’ in the room where

shraddha ritual is done.

B) Play the audio of the chant ‘Shri Gurudeva Datta’ in low volume.

C) Before the shraddha, worship the sattvik picture of Deity Dattatreya and
offer arati.

The Energy and Chaitanya of Deity Dattatreya is emitted in the venue of the
shraddha and the family gets its benefit.

Reference : Sanatan’s Holy text ‘Shraddha’

Home > Practicing Spirituality > Shraddha > Why should every son perform ritual of
Shraddha?

Why should every son perform ritual of

Shraddha?
September 21, 2000

Contents

1. Objectives of performing Shraddha

2. Importance and need of performing Shraddha
3. Benefits of performing Shraddha
Shraddha : Repaying the debt to ancestors

1. Objectives of performing Shraddha

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 Shraddha.

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.

2. Importance and need of performing Shraddha

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 Shraddha 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’ :

पु ा ो नरका ा तरं ायते सुत: ।

त ा ु इित ो : यमेव यं भुवा ।। – Mahabharat 1.74.39
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 Shraddha. It is amply
clear in the verse that the one who is believed to be a son, he should perform
these duties.

C) दे विपतृ काया ां न मिदत म । – Taittiriya Upanishad 1.11

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 Shraddha, in the
holy text Gita is insightful

पत िपतरो ेषां लु िप ोदकि या – Shrimadbhagwatgita 1.42

Meaning : Due to the nonperformance of rituals like pinda shraddha and

offering water to deceased ancestors etc. the ancestors of such people (who
do not perform Shraddha) have to reside in the Hell region. This results in
stagnation and no progress of the descendants.
E) ा ात् परतरं ना त् ेय रम् उदा तम् । – Sage Sumantu

Meaning : Nothing is as superior as the ritual of Shraddha. Therefore, a

person having a pure intellect to discriminate between right and wrong should
never abstain from performing Shraddha.
F) Activities related to deceased ancestors are more important than those
related to God – Brahmavaivarta Puran. Therefore every sacred ceremony
begins with Nandi Shraddha.

G) One who performs the ritual of Shraddha diligently and in accordance with
ones financial state, he satisfies everyone right from Deity Brahma to the
insignificant blade of grass. No one in the family of the person performing
Shraddha remains unhappy. – Brahma Puran

H) At the time of death if a person feels, ‘Shraddha is meaningless and

nobody should perform Shraddha for me after my death’ and later because of
Shraddha having not been performed, after his death, he experiences that, ‘I
am trapped’, then at that time he would not be in a state to 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 Shraddha for every deceased person.

I) By performing ritual of Shraddha for a deceased person, the give-and-take

account that exists with that person gets fulfilled.
 3. Benefits of performing Shraddha
A) The ritual of Shraddha is a sacrificial fire performed for deceased ancestors
and it is sacred. The benefits derived after performing the ritual of Shraddha
are mentioned in Smrutichandrika and other holy texts in the form of a verse
as follows :

B) If the ritual of Shraddha 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.

Reference : Sanatan’s Holy text ‘Shraddha (importance and scientific

explanation)’
Home > Practicing Spirituality > Shraddha > Brahman Bhojan, Agnoukaran & Pindapujan
Ritual

Brahman Bhojan, Agnoukaran & Pindapujan

Ritual
September 20, 2000
Contents

1. Preparation for serving the meal at the time of shraddha

2. Ritual of Agnoukaran in the Mahalaya shraddha
3. Serving meal to the brahmins in the Mahalaya shraddha
4. How are the pitars in various forms of existence satisfied by the food
offered in the ritual of the shraddha ?
5. If a person (Jiva) is already reborn, what is the use of taking his name?
6. The Pindapujan of Mahalaya Shraddha
7. Options available if one is unable to perform the ritual

1. Preparation for serving the meal at the time of

shraddha
The brahmin invited for the place of the deceased ancestors (pitars) in the
ritual is seated facing the north. He is called the pitar-brahman. The brahmin
invited for the place of Deity in the ritual is seated facing the east. He is called
dev-brahman. A small square is marked with water on the ground in front of
the Dev-brahman from the northwest to the northeast and the banana leaf is
placed on it to offer the meal to him. A circle is marked on the ground with
water in front of the pitar-brahman in the same way. Thereafter the meal is
served on leaves to the Family Deity, Deities worshipped traditionally in the
house, cow, for pindbhojan etc. A sheath of Holy ash (bhasma) is drawn
around the leaf to prevent negative energies from creating obstacles in the
meal.

The three main aspects of the ritual of shraddha are :

A) Offering oblation in the fire (Agnoukaran). In the Rugved period, pitrupuja

was performed by offering the pinda as oblation in the sacrificial fire.

B) Offering meal to the brahmins (Brahman-bhojan)

C) Pindpujan, that is, offering the pinda.

 2. Ritual of Agnoukaran in the Mahalaya shraddha
In agnoukaran ritual, ghee is first smeared on the leaves to purify them. The
person performing shraddha sits in front of the pitar-brahman, places cooked
rice on a small leaf, and puts ghee on it. This heap of rice is parted in two with
the help of a darbha. Fire in the form of darbha is installed on the hand. After
making two parts of the rice, the person performing shraddha picks up some
rice from the center of the rice on the north side in his right hand. He smears it
with ghee by his left hand and places it in the hand of the pitar-brahman. This
action means, oblation to pitars in the form of Soma, that is, Deity and to fire.

A rule laid down by the Vedas is, The entire world is in the form of fire (Agni)
and Soma. In the agnoukaran ritual, by offering oblation of rice in the form of
Soma Principle in the fire which is in the form of darbha, the pitars get the
essence of food.

3. Serving meal to the brahmins in the Mahalaya

shraddha

Serving meal to the Brahmin

For this meal, food items are served on a banana leaf in a specific manner.
The person performing the shraddha sits in front of the Dev-brahman by
placing his folded right knee on the ground and offers the leaf to Vishvedev.
Then by holding the right hand of the Dev-brahman, meal is offered to
Vishvedev. A prayer is made, ‘Let this food be partaken’ and also, ‘Let the fruit
of offering food close to Vishnupad at Gaya ji be acquired.

In the ritual of shraddha, reference to Gaya ji appears many times. The place,
Gaya ji is charged with subtle, inferior desire vibrations. Hence, shraddha
performed there is more fruitful.
A) The banana leaf is offered to the pitars by placing the bent left knee on the
ground in front of the pitar-brahman.

B) The food is offered by holding the hand of the pitar-brahman in a reverse

manner.

C) Now the person performing the shraddha says, ‘I have offered you the
meal considering you in place of my pitars of this particular lineage (gotra).
Please partake it. Let me acquire the fruit similar to food offered at Gaya.

D) Now both the brahmans offer pranahuti.

E) Shlokas should be recited during the meal of brahmans (brahman bhojan).

F) After the meal is over, the person performing the shraddha stands up and
asks, ‘Are you satiated?’

G) Brahmans express their agreement. The person performing the shraddha

asks, ‘What should be done with the remaining food?’ Brahmins say, ‘Let the
family members have it as Holy sacrament (prasad).’

The Moon channel gets activated by sitting with the right knee on the ground.
Hence, the person performing the shraddha can easily receive the frequencies
of Deities. The Sun channel gets activated by sitting with the left knee on the
ground. Sun channel is associated with raja guna. It becomes easier to invoke
the pitars with the help of this raja guna. In a way, brahman bhojan is an
oblation given in the fire present in the stomachs of the pitars and Deities.

4. How are the pitars in various forms of existence

satisfied by the food offered in the ritual of the shraddha ?
For the nourishment of the physical body, gross food is necessary. Deceased
ancestors do not have the sheath of the physical body (annamaya-kosh) but
have the mental sheath (manomaya-kosh) containing desires. Stomach
getting full and becoming satiated are two different things. As per the Science
of Spirituality, getting satisfied is associated with the subtle body. The
necessary subtle essence of food is carried to the deceased ancestors, in the
form of Divine nectar if they are in Deity form of existence, as edibles if they
are in the celestial being form of existence.

5. If a person (Jiva) is already reborn, what is the use of

taking his name?
To give the portion offered to the deceased ancestors in the shraddha to the
particular subtle body is the responsibility of the Deities of Pitruloka. The
mental sheath, that is, the baggage of previous birth accompanies a person.
The action addressed to this baggage definitely reaches there. If without any
reason we suddenly feel satiated on some day, we can surmise that
somewhere our son from the previous birth has performed our shraddha.

6. The Pindapujan of Mahalaya Shraddha

The Pindapujan has been mentioned in the Yajurveda, Brahman, Shrutis and
the Gruhya Scriptures. According to Mahabharat, Varahadeva, the incarnation
of Sri Vishnu, gave complete information about shraddha to the world. He took
out three pindas from His molar tooth and kept in the south direction on a
darbha. Proclaiming that ‘these three pindas should be considered as the
forms of the father, grandfather and great grandfather’, He performed
ritualistic worship of the pindas with sesame seeds.

The remaining portion of the rice meant for Agnoukaran is added along with
Tilodak, black sesame seeds, curd, honey and ghee to the rice. Four big
pindas and other small pindas are made as per requirement. The big pindas
should be of the size of a Bel fruit. The venue is purified with the Tilodak and
darbha is spread on it. Darbha is purified. While placing every pinda, the
person performing the shraddha says, ‘I am offering the pinda in the name of
so-and-so relative of so-and-so name in the form of Vasu or Rudra or Aditya
of so-and-so lineage, that is, gotra. It is my faith that I am offering the pinda in
Gaya.'

After offering a pinda for those about whom one has definite information, a
Dharmapinda is offered. This Dharmapinda is given to the deceased
ancestors who are in the Hell region of Asipatravan and Kumbhipak, those
whose family lineage has ended and others. Kajal is made by mixing ghee
with burnt darbha. The deceased ancestors in the form the pinda are offered
kajal, a thread of wool, a flower, a Tulasi leaf, maize, incense, lamp etc. They
are then offered Holy sacrament (naivedya), water for drinking, washing hands
and cleaning the mouth and a betel leaf for mouth freshness. Now the person
performing the shraddha stands, offers barley and black sesame seeds and
says, “O my deceased ancestors! I Pray for food and strength for my family
and that all should progress. O deceased ancestors! Grace us with wellbeing.’
Thereafter the Pitru-brahman is given Tilodak and the Dev-brahmin Yavodak
and water is released on the pinda.

Tilodak is offered on a special pinda made for those deceased ancestors who
had died by burning in fire or who died in the womb. The person performing
the shraddha asks, ‘Are the Vishvedev appeased ?’ ‘Are the deceased
ancestors appeased ?’ After saying, ‘Let all the Deities be appeased and the
karma of shraddha be done as per the Scriptures’, the person performing the
shraddha pays obeisance. The priests say, ‘'Let the desire of the person
performing the shraddha be fulfilled by the grace of Deities and the deceased
ancestors’'. Thereafter, the other members of the family pay obeisance to the
pindas.

After this, the person performing the Shraddha remembers the seven places
that bestow Final Liberation; Ayodhya, Mathura, Gaya, Kashi, Avantika,
Dwaraka and Jagannathapuri and places the pindas in a big vessel.

The person performing the shraddha pays obeisance after the conclusion of
the ritual. The pindas are immersed in clean flowing water before sunset.
Food is served on a leaf outside the house for the crow. In the ritual of tarpan,
first tarpan is done for the Vishvedev and thereafter for the deceased
ancestors. The person performing the shraddha says, ‘I am offering water, I
am offering water, I am offering water in the name of so-and-so relative of so-
and-so name in the form of Vasu or Rudra or Aditya of so-and-so lineage, that
is, gotra.’ Thereafter for the sake of those born in the family lineage (gotra)
who had no sons, a corner of a cloth is dipped in the Tilodak, the cloth is
squeezed and water is released.

Subtle experience of the subtle at the time of the pindapujan in a ritual of

shraddha: Some pindas are placed at the center of the darbha. Four
Dharmapindas are placed in the four corners. Red rays are emitting from the
dharmapindas, a symbol of dharmashakti. Yellow spirals of Chaitanya are
seen around the pindas of pitars.

7. Options available if one is unable to perform the ritual

If a person is unable to perform this ritual, many options are open to him. If
brahmin is not available for brahman bhojan, darbha is used. If performing the
ritual is not possible, then merely reciting the ritual with faith is also useful.
The person can choose any option. The main objective in clarifying all this is
that shraddha must be performed in pitru-paksha. The importance of faith in
the ritual of shraddha has been explained in Brahmapurana as :

तस्माच् छा ं नरोभवत् या
शाकैरिपयथािविध।
कुव त ् यातस्य
कुलेकश् िचन्नसीदित।।

Meaning : If a person performs shraddha using mere grass but with faith and
devotion, then nobody in his family becomes unhappy.
Home > Practicing Spirituality > Shraddha > Preparation and the method of Mahalay
Shraddha

Preparation and the method of Mahalay Shraddha

September 20, 2000
Contents

1. Deities of Shraddha
2. When should one perform Mahalaya Shraddha during the Pitrupaksha?
3. Preparation for the ritual of Mahalaya Shraddha
3.1 Substances required for the Mahalaya Shraddha
3.2 Preparation for the person performing Shraddha
3.3 Religious actions to be performed before the main ritual
3.4 The welcome of the priest and Annaprokshan
3.5 Invocation and worship of Vishvedev
3.6 Invocation and worship of the ancestors

Mahalaya Shraddha

1. Deities of Shraddha
Our deceased ancestors could be in various forms of being and they need
food according to that form of being. Except in the Earth region, food is
unavailable in any other subtle region. In the ritual of Mahalaya Shraddha,
Vasu, Rudra and Aditya are the presiding Deities of the deceased ancestors.
Vasu means desire, Rudra means dissolution and Aditya means Absolute Fire
Principle and action. With the combination of the three, the father, grandfather
and great grandfather respectively can be liberated.

The mission associated with the presiding Deities of the departed ancestors

Presiding Deity
of
Associated mission
the departed
ancestors

Vasu Desire

Rudra Dissolution

Aditya Action

During the ritual of Shraddha the Vishvedevs called Pururav-Ardrav and

Dhurilochan are also invoked. Vishvedev means the ‘group of Deities which
represents the Deities during a sacrificial fire’.

2. When should one perform Mahalaya Shraddha during

the Pitrupaksha?
The Mahalay Shraddha is performed on the tithi of the death of the father of
the person doing Shraddha during Pitrupaksha. If the tithi is not known,
perform the Shraddha on the no moon day (Amavasya) of the month of
Bhadrapad according to the Shaka Samvat and according to Vikram Samvat
on the Amavasya of the month of Ashwin.

3. Preparation for the ritual of Mahalaya Shraddha

The person performing the Shraddha and the person invited for the meal to be
offered to brahmin should not take meals and avoid physical relations with a
woman on the previous night of the day of Shraddha. As far as possible the
Shraddha should be performed on the ground floor of the residence. The
venue of the Shraddha ritual should be clean.

3.1 Substances required for the Mahalaya Shraddha

First collect the list of substances required for the Mahalaya Shraddha from
the ritual booklets or the priest invited for the ritual. As far as possible collect
all the instruments one day in advance. The substances essential for this ritual
other than the normal substances required for a ritualistic worship are –
barley, black sesame seeds, maize and basil leaves. Nowadays, two priests
are invited for the ritual. One priest sits facing the north which is the place of
the ancestors. The other priest sits facing the east which is the place of Gods.
The person performing the Shraddha sits facing the south-east. One more
place is made for the priest narrating the ritual.

3.2 Preparation for the person performing Shraddha

From the viewpoint of gaining benefits from the ritual, some religious actions
are done before commencing the ritual of Shraddha like wearing the Holy
thread, applying Holy ash, partaking of the five substances, that is,
panchagavya, sipping of water, that isachaman etc.

3.3 Religious actions to be performed before the main ritual

It is essential for the person performing the Shraddha to perform some
important religious actions before the actual ritual of Shraddha.

A) The person performing the Shraddha should wear a white dhoti and an
upavastra for the ritual.

B) He should commence the ritual with sipping of water, that is, achaman.

C) After this, he should apply Holy ash on the various parts of the body.

D) Thereafter he should hold darbha, that is, a specific type of grass in hand
and on various parts of the body.

E) Now he should make a ritualistic narration to God about the time period
and the time of the ritual.

F) After this he should make a resolve for the ritual. In Mahalaya he should
make a resolve for the Vishvedev called Dhurilochan.

G) After this he should make apasavya, that is, hold the Holy thread on the
right shoulder and make a resolve for the ancestors.

In this, the person performing the Shraddha says, “I am performing the

Shraddha of my father, grandfather and great grandfather who are in the form
of Vasu, Rudra and Aditya who are born in so-and-so lineage”. In addition to
the three paternal ancestors, in Mahalaya Shraddha a resolve is made for the
three maternal ancestors, that is, mother, her father and grandfather as also
grandmother and great grandmother, wife, sons on whom the sanskar of Holy
thread was performed, daughters, paternal uncles, maternal uncles, brothers,
paternal aunts, maternal aunts, sister, father-in-law, mother-in-law, Guru, the
one who imparts knowledge, guide and those who are born in the same
lineage but have no closer relatives in the world, who are dead.

A) After this, invoke the Holy rivers of Ganga, Yamuna, Saraswati etc. and
prepare Yavodak, that is, the water mixed with sandalwood paste, flower,
Basil leaf, that is, Tulasi, coins, a betel nut and darbha.

B) Similarly prepare Tilodak, that is, the water mixed with black sesame seeds
and maize and charge it by reciting mantras.

C) Now he should purify himself by sprinkling the charged water first on

himself and thereafter purify the venue of the ritual.

To make the Karmakanda of Shraddha ritual successful, the person

performing the Shraddha (host) and the venue of the Shraddha are purified
with the charged Tilodak. The various religious rituals in Hindu Dharma are
spiritual experiments in themselves. Science originated from the science of
Spirituality.

3.4 The welcome of the priest and Annaprokshan

The host of the Shraddha holds in hand a spoon, water pot, darbha and
sesame seeds and does circumambulation around the priest. He pays
obeisance by prostrating on the ground in the south-east direction. Then
placing the Holy thread on the right shoulder he says, “We will keep aside
anger, observe celibacy even at the mental level and perform the Shraddha”.

The host says, ‘Let me get the authority today to perform the Shraddha of
ancestors. Thereafter he hands over the darbha to the God-priest. This action
is called ‘giving kshan’. Then he gives kshan to the Pitru-priest. Now, in front
of the God-priest, the darbha of Yavodak is moved in this manner and a line is
drawn with barley. In front of the Pitru-priest, the Tilodak is used first and then
black sesame seeds are used. Now circumambulation is done in reverse
direction around oneself, that is, from his right to left and the sesame seeds
are showered in the eight directions. Then one goes in the kitchen and the
charged water is sprinkled on the food. By showering of sesame seeds in the
four directions by the host, round circles of frequencies of deceased ancestors
are created in the premise. The subtle bodies of the deceased ancestors
situated in the premise are attracted to these circles. By doing this ritual the
premise gets the form of the region of Pitar.

3.5 Invocation and worship of Vishvedev

Now the Holy thread is placed on the left shoulder and sitting in front of the
God-priest a prayer is said, ‘O Vishvedev, the most powerful one ! Please
come here and get this ritual done attentively". Now the Holy thread is placed
on the right shoulder and sitting in front of the Pitru-priest a prayer is said.
Then barley and darbha are placed below the God-priest and a seat is offered
to Vishvedev. Two vessels for giving ‘arghya’ are kept in the front and
Yavodak and barley are put in it. These vessels are charged with mantra. Now
transferring the barley from left hand to right hand, he puts it on the body of
the priest, from the feet to the head. The remaining barley he keeps on the
ground and gives ‘arghya’ with the right hand. He performs worship with
sandalwood paste, flowers, incense stick and a lamp.

3.6 Invocation and worship of the ancestors

A) The host takes the Holy thread on his right shoulder and hands over the
sandalwood, maize and a flower to the Pitru-priest. He waves incense stick in
an anti-clockwise direction and performs arati with a lamp.

B) The betel nut, darbha and sesame seeds are placed in the hands of the
Pitru-priest and with this the rituals of this worship are complete.

C) The host says, "If there is any mistake on my part in the worship, please
forgive me."

D) Water, flower and sesame seeds are put in the vessel kept in front of the
Pitru-priest.

E) Placing a hand on the vessel, it is charged with mantra.

F) Now the sesame seeds are put on the body of the Pitru-priest right from the
feet to the head.

G) Now ‘arghya’ is offered to the deceased ancestors. After this the host
stands in one place and does circumambulation around himself.

Reference : Sanatan's Holy text 'Shraddha'

Home > Practicing Spirituality > Shraddha > Importance of the substances used in Shraddha

Importance of the substances used in Shraddha

September 19, 2000
Contents

1. Darbha
1.1 Effect of the use of Darbha in the shraddha ritual
1.2 How should the Darbha be selected ?
1.3 Reason underlying the use of Darbha with roots in the shraddha
1.4 The reason underlying not plucking Darbha by hitting many times on it or
cutting with the nails
1.5 The reason underlying placing Darbha if a brahmin is not available for the
seat of Deity or the Pitars
2. Black sesame seeds
3. Akshat
4. Maka (leaf of Bhrungaraj and Tulasi)

The important and requisite components for the shraddha ritual are Darbha,
Bhrungaraj leaf, Tulasi, black sesame, white rice, barley, honey, black gram,
white fragrant flowers etc. Red coloured flowers are forbidden in the shraddha
ritual as destroyer frequencies are emitted from them. Fruits like the Indian
gooseberry (amla), pomegranate, musk melon (kharbuja) are specially used in
the shraddha ritual.

1. Darbha
Darbha
Darbha is a very important component in the shraddha ritual. Darbha
generates radiance (Tej). When Darbha is used in the shraddha ritual, by the
influence of the frequencies of Tej emitted by Darbha, the interference of raja-
tama particles in each ritual of the shraddha is reduced. The deceased
ancestors (Pitars) absorb the energy of a specific level from the ritual.

1.1 Effect of the use of Darbha in the shraddha ritual

The subtle air associated with the Tej particles in the Darbha is activated by
the recitation of mantras of the shraddha ritual. This air attains momentum in
the upward direction with the help of the Absolute Air Principle of the external
atmosphere. With this the resolve made in the shraddha ritual becomes
efficacious in lesser time.

1.2 How should the Darbha be selected ?

Do not use the Darbha fallen on the path, kept on the funeral pyre, laid on the
ground of sacrificial fire, used as a seat or cover and used for pinda in a
shraddha ritual, used in the Brahmayadnya or for the purpose of tarpan. Pluck
only green Darbha which is grown on a clean ground. A shloka delineates
about the selection of Darbha:

'समूलस्तुभवे त्दभ:िपतृणां ा कमिण।'

Meaning: For the purpose of shraddha of the Pitars, pluck the Darbha along
with its root. The reason for this is that we can gain victory over the Pitruloka
with the help of the root of the Darbha.
1.3 Reason underlying the use of Darbha with roots in the shraddha
The Water Principle-dominant particles of Tej in the Darbha with roots are
conducive for disintegration of raja-tama particles. The energy emanating from
the actions done with the Darbha with roots touches the subtle sheath of the
Pitars in a shorter time. In addition to gaining victory on the Pitruloka, that is,
causing disintegration of raja-tama particles at each level of Martyaloka (the
subtle region of the dead), the Pitars also get the strength of Tej.

1.4 The reason underlying not plucking Darbha by hitting many times
on it or cutting with the nails
The raja-tama-dominant sound frequencies generated by hitting many times
on the Darbha or cutting it with the nails are spread in the Darbha, which
reduces the sensitivity associated with sattva of the Darbha. The ability of the
Tej Principle-dominant air emitted by the Darbha to move in the upward
direction is also reduced. Hence, the proportion of benefit accrued from the
shraddha ritual is reduced.

Following mantra is recited at the time of plucking the Darbha for shraddha

िव रञ् िचनासहोत् पन्नपरमेष्िठिनसगज।

नुदसवािणपापािनदभस् वस्ितकरोभव।।

Reciting this mantra, face the north-east direction on the Amavasya of

Bhadrapad as per Shaka Samvat or of Ashwin as per Vikram Samvat and say
‘Hum Phat’ and pluck the Darbha.

1.5 The reason underlying placing Darbha if a brahmin is not

available, for the seat of Deity or the Pitars
Darbha represents all the components of inferior or superior level. Hence, in
the absence of any specific component, Darbha can be installed at that place.
The inherent Tej particles in the Darbha attract the superior frequencies of the
Deities and the inferior frequencies of the Pitars as per requirement and invite
them at the venue of the shraddha. The inherent air associated with the Tej
Principle in the Darbha is activated by the with-resolve recitation of mantras of
the shraddha. This activated Tej Principle is emitted by the Darbha. The
negative energies are prohibited by the emitted Tej Principle from coming to
the venue of the shraddha and the Pitars are attracted to that venue.

Due to the ability of the Darbha to attract the Principles of superior Deities, it is
used as the smallest particles of Divine Consciousness (pavitrak) in each
ritual of worship.

2. Black sesame seeds

Black sesame seeds
Using black sesame seeds in the shraddha means invoking the deceased
ancestors (Pitars) trapped in the Martyaloka with the help of the raja-tama
frequencies emitted from the black sesame seeds. The recitation of mantras in
the shraddha has an effect on the black sesame seeds. The dormant raja-
tama energy in black sesame seeds is awakened as a result of the sound
energy generated by the recitation of mantra. This energy is emitted into the
environment in the spiral form of raja-tama vibrations.

At that time, according to the invocation made in the shraddha, subtle bodies
of particular Pitars are attracted towards these vibrations and enter Earth's
environment. In this process, with help of the raja-tama frequencies emitted
from the black sesame seeds, reaching the place of shraddha ritual becomes
easier for the subtle bodies of Pitars.

Black sesame seeds are showered at the place of the shraddha by the host.
Due to the frequencies of Pitars getting attracted towards the black sesame
seeds, the place of the shraddha becomes charged with the Pitar frequencies.

The Desire sheath present around the subtle bodies gets activated due to the
frequencies emitted from the black sesame seeds and the Pitars get satiated
by partaking their portion of shraddha in air form. In shraddha, water
containing black sesame seeds charged with mantras (Tilodaka) has special
spiritual importance.

The copper platter contains charged Tilodaka. Money to be offered to the

Brahmin (dakshina), leaf of Bhrungaraj, Sandalwood, flower and beetle nut
are placed in it. The momentum of subtle Pitar frequencies increases due to
the black sesame seeds in the Tilodaka. As a result, a whirlpool with attraction
energy is generated. The subtle body is attracted towards this whirlpool. Thus,
the subtle body attracted towards the whirlpool with attraction energy formed
from the Pitar frequencies having momentum enters the Earth region. The
change occurring at spiritual level during performance of ritual is a feature of
spiritual practice of rites, rituals and observances performed at the physical
level (Karmakand) prescribed by Hindu Dharma.

3. Akshat
After the host pays obeisance to the Dev-brahman and Pitru-brahman, the
brahmins bless the host by showering unbroken rice (akshat) on him.
Unbroken rice should be used as akshat. In the shraddha ritual barley is also
used. White unbroken rice is used if barley is not available.

Barley

4. Maka (leaf of Bhrungaraj and Tulasi)

 Tulasi

Bhrungaraj

At the time of shraddha some of the Pitars coming to Earth are not satiated.
Due to the unsatisfied desires of these Pitars, polluted air or speed of
emission of subtle frequencies generated from tamasic object increases. Due
to the speed of these frequencies, tamasic energy is generated. Movement of
raja-tama particles gains momentum. To restrain this momentum, these two
substances, maka, that is, leaf of Bhrungaraj and Tulasi are used.

Features of maka

Usage Benefit

ungaraj leaf Worship of Pitars Endowing Tej

asi Worship of Deities Endowing vital energy

The Tej frequencies emitted into the atmosphere by Bhrungaraj leaf restrain
the momentum of raja-tama particles generated from the unsatisfied desires of
the Pitars. The frequencies of Chaitanya of ShriKrushna principle emitted from
the Tulasi leaves easily destroy raja-tama particles. Thus Bhrungaraj leaf and
Tulasi complement each other in purifying the atmosphere. Due to this purity,
entering the place of shraddha becomes easy for the Pitars.

Steps in the restriction of the momentum of the raja-tama particles by

Bhrungaraj leaf
A) Slowing of momentum of raja-tama particles. The energy of attraction
generated in the raja-tama particles disintegrates due to the Tej frequencies
emitted from the Bhrungaraj leaf.

B) Division of raja-tama particles. Due to the Tej frequencies emitted from the
Bhrungaraj leaf, the ability of the raja-tama particles to function collectively
reduces.

Reference : Sanatan's Holy text 'Shraddha'

Home > Practicing Spirituality > Shraddha > Prayers and types of the Shraddha Ritual

Prayers and types of the Shraddha Ritual

September 19, 2000
Contents

1. The prayers offered during shraddha

1.1 The prayers offered at the end of the shraddha ritual
2. Regulations associated with performing shraddha when obstacles of purity-
impurity are faced
3. The effects of the shraddha ritual
4. Types of shraddha performed in Pitrupaksha
4.1 Importance of Bharani shraddha
4.2 Importance of Avidhawa Navami
4.3 Importance of Trayodashi and Chaturdashi of Pitrupaksha
4.4 Importance of Sarvapitri Amavasya

1. The prayers offered during shraddha

'उदीरतामवरउत् परासउन्मध्यमा:िपतरसोम् यास:।
असुंयईयुरवृ काऋत ा:तेनोऽवन्तुिपतरोहवे षु।।' -ऋग् वेद,मंडल१०,सूक्त१५,ऋचा१

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
Pitru-deities, give birth to a son like Ashwini Kumar, who is beautiful, healthy
and who can fulfil the wishes of Deities, ancestors and all humans.

1.1 The prayers offered at the end of the shraddha ritual

A. 'गो ंनोवधताम् ।'

Meaning : Let our lineage (gotra) grow. To this the brahmins bestow
blessings, ‘Let your lineage grow.”
B. 'वीरं मेद िपतर:।'

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.

2. Regulations associated with performing shraddha when

obstacles of purity-impurity are faced
A) If there is impurity due to birth or death in the family on the day of the
shraddha, then after its completion consume panchgavya, change the Holy
thread and do shraddha. Alternatively, perform shraddha on the first no moon
day after the impurity is over.

B) After commencing the ritual of shraddha if impurity due to birth or death

occurs in the family but outside the house, then do not follow the regulations
of impurity till the completion of the shraddha. If it happens in the house, then
stop the shraddha and only after the observance of impurity is completed, do
the shraddha again.

C) If the wife of the one who performs the shraddha has menses, then
Mahayala can be done any time after those five days. When the lady
performing the shraddha has menses then no regulations need to be followed.

D) If the shraddha falls on Ekadashi, then the person performing the shraddha
should merely smell the meal of the shraddha and offer it to a cow or one
should perform Hiranya-shraddha.

Hiranya-shraddha is a shraddha done merely by offering donation (dakshina)

without offering meal.

E) During eclipse, take a bath and do shraddha even if there is impurity.

Here two points become evident. One is that every ritual has been considered
subtly from a worldly perspective in Sanatan Hindu Dharma. The second is
that women can also perform shraddha.

3. The effects of the shraddha ritual

For the subtle body (linga deha), the interval from the time of death to the next
birth is similar to that of a foetus in the womb. Due to the mantras of the
shraddha, the blessings of the brahmins, the good wishes of the relatives and
pinda-dan etc. the deceased ancestors acquire a protective sheath and get
the momentum to progress.

4. Types of shraddha performed in Pitrupaksha

4.1 Importance of Bharani shraddha
Performing shraddha on the chaturthi or panchami on the Bharani asterism in
the Pitrupaksha has a special importance. If possible doing the shraddha on
the Bharani asterism in addition to the tithi of death of the person helps the
subtle body of the dead to be liberated from the form of being of the dead.

Reason underlying getting fruit equivalent to doing shraddha in Gaya by doing

it on the Bharani asterism: There is a subtle cover of desire-frequencies
associated with the Absolute Earth and Water Principles on the gross
structure of the land of Gaya. This cover is contained in a triangular structure.
Hence, performing shraddha at this place is more beneficial for the deceased
ancestors’ whose inferior level desires have remained unsatisfied.

The Bharani asterism that falls in the Pitrupaksha is also made of a triangle of
three stars. The Deity of this triangle is Lord Yama. The Yama frequencies
active in the Universe in higher proportion on this day are associated with
desire-energy. When performing shraddha on this tithi, the desire-frequencies
on Earth associated with this asterism are activated. Due to this, the place of
shraddha becomes akin to that in Gaya. In the ritual of shraddha performed on
the Bharani asterism, the Yama frequencies are activated in higher proportion.
The deceased ancestors benefit from these frequencies.

4.2 Importance of Avidhawa Navami

The woman who dies before her husband is called ‘avidhawa’. Her shraddha
is performed on the tithi of Navami of Pitrupaksha. So this Navami is called
‘Avidhawa Navami’.

Method of performing the shraddha of a dead married woman on Avidhawa

Navami: The shraddha of a dead married woman should be performed on the
Navami of the Pitrupaksha by the son or the husband. In this shraddha
married women are served a meal and ritualistically offered a coconut, sari
and a blouse piece. As long as the husband is alive, both the Avidhawa
Navami and yearly shraddha should be performed.

4.3 Importance of Trayodashi and Chaturdashi of Pitrupaksha

On the tithi of Trayodashi, a ritual of Kakabali is performed for the dead
children. On the day of the Chaturdashi of Pitrupaksha, the shraddha of those
who died in accidents is performed.
Kakabali

4.4 Importance of Sarvapitri Amavasya

The Amavasya that falls in the Pitrupaksha is the last tithi of Pitrupaksha. If it
is not possible to perform shraddha on any day of the entire year, it is very
essential that a shraddha be performed for all the dead on the tithi of
Sarvapitri Amavasya. According to the Scriptures, the Amavasya of the
Pitrupaksha is the most appropriate tithi for the ritual of shraddha.

For this reason, shraddha has been recommended in the religious Scriptures.
Instead of shraddha, on this day some people offer food to the poor or money
to a school as per their mind. By doing this no spiritual benefit is gained.

Categories
Om Sri MahaaGanapathaye Namah Om Sri Gurubhyo Namah Om Rishibhyo Namah

Tarpana for Devas, Rishis and Pitris

Short Procedure
By P.V.R. Narasimha Rao (www.VedicAstrologer.org)
Date of 1st version: 2008 August 11 Date of current version: 2012 May 27

Introduction
External rituals are meant to create the internal visualization needed to affect desirable internal changes in the long run. For example,
one offers a full coconut into fire as poornaahuti (complete offering) at the end of a homam (fire ritual). This is symbolic of
surrendering one’s head or ego (sense of I-ness) to god and burning it in the fire of wisdom and becoming free from ego. As one keeps
engaging in this act again and again, the visualization becomes stronger and stronger and ego is slowly reduced.

One important ritual of Hinduism is tarpana. Tarpana means “satisfying” or “satiating”. One acknowledges the debt one has to devas
(gods), rishis (sages) and pitris (ancestral manes) and tries to satisfy them using this ritual. Just as gods are invoked in fire in a homam,
pitris are invoked in water in this ritual, then held in the palm and released in a specific way conducive to freeing them.

One owes a lot to one’s parents and ancestors. In modern scientific terms, one owes all of one’s genetic characteristics to one’s parents
and ancestors. Each ancestor is actually present in the person as a genetic characteristic. In karmik terms, one inherits some karmas of
one’s parents and ancestors and each ancestor is actually present in the person as a kaarmik predisposition. The latter approach
obviously extends to multiple lives and some karmik predisposition is inherited from the ancestors from a past life too, though they
may not be related to one in this life.

By thinking of the deceased ancestors with gratitude and trying to give them an emancipation, one is actually trying to free oneself
from various kaarmic predispositions that one has as a result of the rina (karmik debt) with several people. One can view this as an
external event of satisfying and emancipating an external entity (a pitri). Alternately, one can view this as an internal event of
satisfying and releasing an internal kaarmik predisposition. Ultimately, it is the latter. However, one needs to externalize first and
perform external rituals, while thinking of what it means internally. This builds up one’s visualization and slowly brings about internal
changes and eventually the desired internal change itself. One with living parents also can perform pitri tarpanas for departed
ancestors of this life and previous lives.

Two external spiritual sadhanas are particularly powerful, useful and recommended for every person desirous of fast spiritual
progress:

(1) Homam (fire ritual): Gods are invoked in fire and satisfied with offerings with mantras. Please see the homam website at
http://www.VedicAstrologer.org/homam for more. In the long run, a regular practice of this ritual increases the subtle fire burning
inside one’s subtle body, burns various impediments to spiritual progress and gives clarity, focus and stability to the mind.
(2) Tarpana (water ritual): Gods, sages and manes are invoked in water and satisfied with emancipation given to them. In the long
run, a regular practice of this ritual increases the release of various kaarmik predispositions and weaknesses that are blocking
one’s spiritual and material progress.

This document describes the procedure of pitri tarpana with the relevant mantras using a simple approach. This document is the
regular procedure. There are also documents giving a short procedure and a super-short procedure for the benefit of those with
time constraints or problem with Sanskrita language. Download them from http://www.VedicAstrologer.org/tarpana.

When to Perform Tarpana

Tarpana can be performed on any day. In fact, it can be performed everyday also. If that is not possible, one can consider performing it
every week or every fortnight or at least every month. One can perform this anywhere, but ideally not in the living area of one’s house
where people may sleep. It is fine to do it the front yard or back yard or balcony or terrace of one’s house. Amavasya (new Moon) day
or eclipse day or a Vyatipata yoga day and sankranthi (solar ingress) day or pitri paksha are very good times for performing tarpana.
At those times, tarpana can be performed inside one’s house also.

There are some restrictions. Tarpana with water containing sesame seeds (which is needed for pitris) should not be performed:

(1) on a Sunday that has saptami tithi (7th day of the lunar fortnight),
(2) on a Friday that has a nanda tithi (1st, 6th and 11th tithis of the lunar fortnights),
(3) on a Sunday with Moon in Bharani, Krittika or Magha nakshatra, and,
(4) on one’s birthday.
On these days, tarpanas not requiring water with sesame seed can be performed, but not the ones requiring water with sesame seeds.

Materials Needed
One needs the following materials:

(1) Water pot made ideally of gold, silver, copper, bronze, brass or panchalohas (five metals). It should ideally not be made of iron,
steel or clay. However, it is better to make compromises when you have no suitable pot, than skipping the ritual altogether.
(2) Some akshatas made by mixing uncooked plain white (or brown) rice grains with turmeric powder and a drop of ghee (clarified
butter) or an oil. In the absence of turmeric powder, just plain rice grains can be used as akshatas. In the absence of rice grains,
use a grain that is locally popular and available.
(3) Black sesame seeds. Try your best to get them. If you cannot get them, use white or brown sesame seeds as a substitute. If you
cannot get any of them, use akshatas (see (2) above) instead of sesame seeds.
(4) Darbhas or kushas, a sacred grass. Each darbha has a sharp edge and a base. You need to hold three of them in your right palm,
while holding and leaving water. If you do not have darbha, use a locally available grass. If that cannot be done, just ignore
darbhas in all directions and proceed without them.
(5) A ring made of darbha, known as pavitram, is to be worn on the right hand ring finger during the ritual. If that is not available, it
is acceptable to wear any ring made of any gemstone or gold or silver. So wear some ring on the right hand ring finger. If that is
not possible, proceed without it.

Sankalpam (vow)
While sitting cross-legged, the empty left-hand palm is placed on the right knee with the palm facing up. Some akshatas are taken in
the right hand, it is closed and the closed fist of the right hand is placed on the left palm with the palm of the closed right fist facing
down (towards the left hand palm). The following is recited to take a sankalpa (vow) to perform this ritual. It means “on this
auspicious day and auspicious time, I shall perform tarpana to Devas, Rishis and Pitris to the best of my ability”. After reciting it, the
akshatas are dropped on the ground in front of one.

NA CzÀå ±ÀĨsÀ ¢£Éà ±ÀĨsÀ ªÀÄĺÀÄvÉÃð zÉêÀ¶ð¦vÀȦæÃvÀåxÀðA zÉêÀ¶ð¦vÀÈvÀ¥ÀðtªÀiï AiÀÄxÁ±ÀQÛ PÀjµÉåà |

Deva Tarpana
The first to be performed is Deva Tarpana, satiation of various gods who run this universe. They are also microcosmically present in
each person as various good qualities inside that person. Place the water pot in front of you. Sit facing the east direction. The right
knee should be in contact with the ground, while the left knee should be out of contact with the ground (i.e. place the left leg over right
leg so that left knee is a little above the ground). Put some akshatas in the water pot, hold the water pot on the right hand palm, cover it
with the left hand palm and say the following to request the presence of gods, rishis etc in that water pot. It means “may Brahma etc
gods and Kashyapa etc sages, may all the great ones who live in the stomach of the cosmic egg of creation come here”.

§æºÁäzÀAiÀÄB ¸ÀÄgÁB ¸ÀªÉÃð IĵÀAiÀÄB PÀ±Àå¥ÁzÀAiÀÄB | DUÀZÀÒAvÀÄ ªÀĺÁ¨sÁUÁ §æºÁäAqÉÆÃzÀgÀªÀwð£ÀB ||

Now say the following mantras once each. Pour some water with the left hand into the open right palm. You can pour directly from
the pot or use a spoon to pour. Once water is poured into the right palm, say one mantra and release the water. The water should be
released such that it falls out of the right hand palm from the tips of the four fingers, i.e. from the area marked as “1” in the picture. If
you have 3 darbhas, place them on the right hand palm with the tips of the darbhas aligned with the tips of fingers. You may insert
them in a ring or something to force them to stay on the palm and not move off. If you do not have darbhas, do not worry.

If you are performing this in a river, you can stand in the river, make a bowl (an anjali) with both the palms joined together, take water
in that bowl, raise the hands as high as you can, say the mantra and then drop the water via the tips of the fingers of both hands.

NA §æºÁä vÀÈ¥ÀåvÁªÀiï | NA «µÀÄÚB vÀÈ¥ÀåvÁªÀiï | NA gÀÄzÀæB vÀÈ¥ÀåvÁªÀiï | NA ¥ÀæeÁ¥ÀwB vÀÈ¥ÀåvÁªÀiï |

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bÀAzÁA¹ vÀÈ¥ÀåAvÁªÀiï | NA ªÉÃzÁB vÀÈ¥ÀåAvÁªÀiï | NA IĵÀAiÀÄB vÀÈ¥ÀåAvÁªÀiï | NA UÀAzsÀªÁðB vÀÈ¥ÀåAvÁªÀiï | NA C¥ÀìgÀ¸ÀB vÀÈ¥ÀåAvÁªÀiï
| NA zÉêÁ£ÀÄUÁB vÀÈ¥ÀåAvÁªÀiï | NA £ÁUÁB vÀÈ¥ÀåAvÁªÀiï | NA ¸ÁUÀgÁB vÀÈ¥ÀåAvÁªÀiï | NA ¥ÀªÀðvÁB vÀÈ¥ÀåAvÁªÀiï | NA ¸ÀjvÀB
vÀÈ¥ÀåAvÁªÀiï | NA ªÀÄ£ÀĵÁåB vÀÈ¥ÀåAvÁªÀiï | NA AiÀÄPÁëB vÀÈ¥ÀåAvÁªÀiï | NA gÀPÁëA¹ vÀÈ¥ÀåAvÁªÀiï | NA ¦±ÁZÁB vÀÈ¥ÀåAvÁªÀiï | NA
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vÀÈ¥ÀåAvÁªÀiï |

Rishi Tarpana
You need to continue to sit facing east with the right knee in contact with earth. You need to use the water containing akshatas and do
the same way as in Deva tarpana. Use the following mantras.

NA PÀ±Àå¥ÀB vÀÈ¥ÀåvÁªÀiï | NA CwæB vÀÈ¥ÀåvÁªÀiï | NA ªÀ¹µÀ×B vÀÈ¥ÀåvÁªÀiï | NA «±Áé«ÄvÀæB vÀÈ¥ÀåvÁªÀiï | NA UËvÀªÀÄB vÀÈ¥ÀåvÁªÀiï | NA
¨sÀgÀzÁédB vÀÈ¥ÀåvÁªÀiï | NA dªÀÄzÀVßB vÀÈ¥ÀåvÁªÀiï | NA CAVgÁB vÀÈ¥ÀåvÁªÀiï | NA PÀÄvÀìB vÀÈ¥ÀåvÁªÀiï | NA ¨sÀÈUÀÄB vÀÈ¥ÀåvÁªÀiï |

Some changes before the next sections

Sit facing the south direction. If you are wearing the sacred thread, wear it in reverse. In other words, wear it now above the shoulder
on the right and below the shoulder (i.e. at the hip level) on the left. Change its position without removing it from the body. The left
knee should be in contact with the ground, while the right knee should be above the ground and not touching it. So sit with the left leg
on the ground and the right leg on top of left leg. Pour some black sesame seeds in the water pot.

The style of releasing water from now onwards: Take some water, hold it in the right palm, say each mantra and release it sideways
from the area below the base of the index finger, i.e. from the area marked as “3” in the picture. Three offerings are made with each
mantra now. If you have 3 darbhas in your hand, place them on the index finger, with the tips of darbhas aligned with the tip of the
index finger. Water should be touching the base of darbhas as it leaves the palm. If you do not have darbhas, do not worry.

Yama Tarpana
These are offerings to Lord Yama, who is the keeper of dharma and judge of people’s karmas. Release water (in the style previously
mentioned) whenever you encounter a namah.

NA AiÀĪÀiÁAiÀÄ £ÀªÀÄB | NA AiÀĪÀiÁAiÀÄ £ÀªÀÄB | NA AiÀĪÀiÁAiÀÄ £ÀªÀÄB |

NA zsÀªÀÄðgÁeÁAiÀÄ £ÀªÀÄB | NA zsÀªÀÄðgÁeÁAiÀÄ £ÀªÀÄB | NA zsÀªÀÄðgÁeÁAiÀÄ £ÀªÀÄB |
NA ªÀÄÈvÀåªÉà £ÀªÀÄB | NA ªÀÄÈvÀåªÉà £ÀªÀÄB | NA ªÀÄÈvÀåªÉà £ÀªÀÄB |
NA avÀæUÀÄ¥ÁÛAiÀÄ £ÀªÀÄB | NA avÀæUÀÄ¥ÁÛAiÀÄ £ÀªÀÄB | NA avÀæUÀÄ¥ÁÛAiÀÄ £ÀªÀÄB |
Pitri Tarpana
These are offerings to various deceased ancestors of various lives. First place the water pot in front of you, bow to it and say the
following. This means “may my ancestors come here and accept my water oblations”.

NA DUÀZÀÒAvÀÄ ªÉÄà ¦vÀgÀB EªÀÄA UÀȺÀÚAvÀÄ d¯ÁAd°ªÀiï |

Use the following mantras and release water 3 times or one time with each mantra on encountering numbers, in the style previously
mentioned. Please note that 3 offerings are made to 3 generations of maternal and paternal ancestors, while only one offering is made
to other people.

These are generic mantras to cover all people who have a strong kaarmik connection to you, either in this life or the ones before.
These mantras are applicable to all, irrespective of whether any of one’s parents and other relations are alive or not. Some
specific customizable mantras giving the names of a specific deceased relatives you want to cover will be given at the end.

To beings who played the role of father in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¦vÀgÀB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÉèsÀåB ¸ÀézsÁ
£ÀªÀÄB ||3||

To beings who played the role of father’s father in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¦vÁªÀĺÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÉèsÀåB ¸ÀézsÁ
£ÀªÀÄB ||3||

To beings who played the role of father’s father’s father in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥Àæ¦vÁªÀĺÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÉèsÀåB
¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of mother in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ªÀiÁvÀgÀB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÁ¨sÀåB ¸ÀézsÁ
£ÀªÀÄB ||3||

To beings who played the role of father’s mother in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¦vÁªÀĺÀåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÁ¨sÀåB ¸ÀézsÁ
£ÀªÀÄB ||3||

To beings who played the role of father’s father’s mother in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥Àæ¦vÁªÀĺÀåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÁ¨sÀåB
¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of wife in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥ÀvÀß÷åB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of husband in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥ÀvÀAiÀÄB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of son in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥ÀÄvÁæB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of daughter in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ PÀ£ÁåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of mother’s father in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ªÀiÁvÁªÀĺÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÉèsÀåB
¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of mother’s father’s father in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥ÀæªÀiÁvÁªÀĺÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÉèsÀåB
¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of mother’s father’s father’s father in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ªÀÈzÀÞ¥ÀæªÀiÁvÁªÀĺÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||2||
vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of mother’s mother in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ªÀiÁvÁªÀĺÀåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÁ¨sÀåB
¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of mother’s father’s mother in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¥ÀæªÀiÁvÁªÀĺÀåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||2|| vÁ¨sÀåB
¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of mother’s father’s father’s mother in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ªÀÈzÀÞ¥ÀæªÀiÁvÁªÀĺÀåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1|| vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||2||
vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||3||

To beings who played the role of brother in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¨sÁævÀgÀB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of sister in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¨sÀV£ÀåB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÁ¨sÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of guru (teacher) in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ UÀÄgÀªÀB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of friend in various lives to you:

ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¸ÀSÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of a dear one in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ D¥ÀÛd£ÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

To beings who played the role of one born in the same lineage in various lives to you:
ªÀĪÀÄ ¸ÀªÀðd£ÉäõÀÄ ¸ÀéPÀÄ®eÁvÁB vÀÈ¥ÀåAvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA ¸ÀézsÁ¬Ä¨sÀåB vÉèsÀåB ¸ÀézsÁ £ÀªÀÄB ||1||

Customization for Specific Deceased Persons

The exhaustive list above covers various people who were close to us in various lives and left a kaarmik imprint on our soul and
resulted in some kaarmik predispositions in this life.

Now, if you want to offer tarpana to a specific deceased person, use the following customization. Based on whether the deceased is a
man or woman, pick the correct mantra from below. Substitute the gotra, relation and name in the mantra to get a customized mantra.

If the deceased person is a man from List A:

Gotra UÉÆÃvÀæB ªÀĪÀÄ Relation Name vÀÈ¥ÀåvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA vÀ¸ÉäöÊ ¸ÀézsÁ £ÀªÀÄB||1|| vÀ¸ÉäöÊ ¸ÀézsÁ £ÀªÀÄB||2|| vÀ¸ÉäöÊ ¸ÀézsÁ £ÀªÀÄB||3||

If the deceased person is a woman from List A:

Gotra UÉÆÃvÁæ ªÀĪÀÄ Relation Name vÀÈ¥ÀåvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA vÀ¸ÉåöÊ ¸ÀézsÁ £ÀªÀÄB||1|| vÀ¸ÉåöÊ ¸ÀézsÁ £ÀªÀÄB||2|| vÀ¸ÉåöÊ ¸ÀézsÁ £ÀªÀÄB||3||

If the deceased person is a man from List B:

Gotra UÉÆÃvÀæB ªÀĪÀÄ Relation Name vÀÈ¥ÀåvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA vÀ¸ÉäöÊ ¸ÀézsÁ £ÀªÀÄB||1||

If the deceased person is a woman from List B:

Gotra UÉÆÃvÁæ ªÀĪÀÄ Relation Name vÀÈ¥ÀåvÁªÀiï EzÀA w¯ÉÆÃzÀPÀA vÀ¸ÉåöÊ ¸ÀézsÁ £ÀªÀÄB||1||
In all the cases, the word “Gotra” in the mantras is to be replaced by the gotra name of the deceased person (e.g. Vasishtha, Gautama,
Angirasa, Bharadwaja, Kaushika, Atri etc). Gotra of a person traces to the Rishi (sage) from whom the family line originated. If the
gotra is not known, one can use Achyuta (CZÀÄåvÀ) for those who prefer Vishnu and Shiva (²ªÀ) for those who prefer Shiva, as the
default gotra. The word “Name” in the mantras is to be replaced by the actual name of the deceased person. The word “Relation” in
the mantras is to be replaced by the Sanskrit word describing the relationship of the deceased person to you. Get it from the following
tables. Please note that tarpana can be offered to several specific people. In that case, repeat the above mantra by inserting the gotra,
name and relationship corresponding to each.

Get the Sanskrit words for relationship from the table below.

List A (paternal/maternal ancestors):

Father: ¦vÁ Mother: ªÀiÁvÁ. Father’s father: ¦vÁªÀĺÀB. Father’s mother: ¦vÁªÀÄ»Ã
Father’s father’s father: ¥Àæ¦vÁªÀĺÀB Father’s father’s mother: ¥Àæ¦vÁªÀÄ»Ã
Mother’s father: ªÀiÁvÁªÀĺÀB Mother mother: ªÀiÁvÁªÀÄ»Ã
Mother’s father’s father: ¥ÀæªÀiÁvÁªÀĺÀB. Mother’s father’s mother: ¥ÀæªÀiÁvÁªÀÄ»Ã
Mother’s father’s father’s father: ªÀÈzÀÞ¥ÀæªÀiÁvÁªÀĺÀB Mother’s father’s father’s mother: ªÀÈzÀÞ¥ÀæªÀiÁvÁªÀÄ»Ã

List B (others):
Wife: ¥Àwßà Husband: ¥ÀwB Son: ¥ÀÄvÀæB Daughter: PÀ£Áå
Daughter-in-law: ¥ÀÄvÀæ¥Àwßà . Son’s son: ¥ËvÀæB Son’s daughter: ¥ËwæÃ
Son-in-law: eÁªÀiÁvÁ Daughter’s son: zË»vÀæB Daughter’s daughter: zË»wæÃ
Brother: ¨sÁævÁ Sister: ¨sÀV¤Ã
Step-mother: ¸Á¥ÀvÀߪÀiÁvÁ . Step-father: ¸Á¥ÀvÀߦvÁ
Step-brother: ¸Á¥ÀvÀߨsÁævÁ Step-sister: ¸Á¥ÀvÀߨsÀV¤Ã
Father’s brother: ¦vÀȪÀåB Mother’s brother: ªÀiÁvÀÄ®B
Father’s sister: ¦vÀȨsÀV¤Ã Mother’s sister: ªÀiÁvÀȨsÀV¤Ã
Father-in-law: ±Àé±ÀÄgÀB Mother-in-law: ±Àé±ÀÄgÀ¥ÀwßÃ
Male teacher: UÀÄgÀÄB Male teacher’s wife: UÀÄgÀÄ¥ÀwßÃ
Female teacher: UÀÄ«Ãð Female teacher’s husband: UÀÄ«Ãð¥ÀwB
Disciple: ²µÀåB Friend: ¸ÀSÁ
A dear one: D¥ÀÛd£ÀB One born in the same lineage: ¸ÀéPÀÄ®eÁvÀB

Conclusion
While releasing water continuously in the style previously mentioned, recite the following verses.

£ÀgÀPÉõÀÄ ¸ÀªÀĸÉÛõÀÄ AiÀiÁvÀ£Á¸ÀÄ ZÀ AiÉÄà ¹ÜvÁB | vÉõÁA D¥ÁåAiÀÄ£ÁAiÉÄÊvÀ¢ÝÃAiÀÄvÉà ¸À°®ªÀiï ªÀÄAiÀiÁ ||

AiÉÄà ¨ÁAzsÀªÁ ¨ÁAzsÀªÁ±ÀÑ AiÉÄãÀåd£Àä¤ ¨ÁAzsÀªÁB | vÉà vÀȦ۪ÀÄT¯Á AiÀiÁ£ÀÄÛ AiÀıÁѸÀävÉÆÛéüªÁAbÀw ||

Now throw away the remaining water in the pot, clean it and take fresh water in it. Put back the sacred thread in the normal way (see
previous sections for the description). Sit facing the east. Say the following and think that you have surrendered the doership of the
just finished action to the Lord. Now you should try to completely abandon the thought that “you” did it.

C£ÉãÀ AiÀÄxÁ±ÀQÛPÀÈvÉãÀ zÉêÀ¶ð¦vÀÈ vÀ¥ÀðuÁSÉåãÀ PÀªÀÄðuÁ ¨sÀUÀªÁ£ï ¦vÀȸÀégÀƦà d£ÁzÀð£À ªÁ¸ÀÄzÉêÀB ¦æÃAiÀÄvÁA £À ªÀĪÀÄ | NA vÀvï
¸Àvï | NA ¸ÀªÀðA ²æà PÀȵÁÚ¥ÀðtªÀĸÀÄÛ | NA ¯ÉÆÃPÁB ¸ÀªÀĸÁÛB ¸ÀÄT£ÉÆà ¨sÀªÀAvÀÄ | NA ¸ÀªÉÃð d£ÁB ¸ÀÄT£ÉÆà ¨sÀªÀAvÀÄ | NA ±ÁAwB
±ÁAwB ±ÁAwB |
Om Sri MahaaGanapathaye Namah Om Sri Gurubhyo Namah Om Rishibhyo Namah

Tarpana for Devas, Rishis and Pitris

Super-short Procedure
By P.V.R. Narasimha Rao (www.VedicAstrologer.org)
Date of 1st version: 2008 August 11 Date of current version: 2012 May 27

Introduction
External rituals are meant to create the internal visualization needed to affect desirable internal changes in the long run. For example,
one offers a full coconut into fire as poornaahuti (complete offering) at the end of a homam (fire ritual). This is symbolic of
surrendering one’s head or ego (sense of I-ness) to god and burning it in the fire of wisdom and becoming free from ego. As one keeps
engaging in this act again and again, the visualization becomes stronger and stronger and ego is slowly reduced.

One important ritual of Hinduism is tarpana. Tarpana means “satisfying” or “satiating”. One acknowledges the debt one has to devas
(gods), rishis (sages) and pitris (ancestral manes) and tries to satisfy them using this ritual. Just as gods are invoked in fire in a homam,
pitris are invoked in water in this ritual, then held in the palm and released in a specific way conducive to freeing them.

One owes a lot to one’s parents and ancestors. In modern scientific terms, one owes all of one’s genetic characteristics to one’s parents
and ancestors. Each ancestor is actually present in the person as a genetic characteristic. In karmik terms, one inherits some karmas of
one’s parents and ancestors and each ancestor is actually present in the person as a kaarmik predisposition. The latter approach
obviously extends to multiple lives and some karmik predisposition is inherited from the ancestors from a past life too, though they
may not be related to one in this life.

By thinking of the deceased ancestors with gratitude and trying to give them an emancipation, one is actually trying to free oneself
from various kaarmic predispositions that one has as a result of the rina (karmik debt) with several people. One can view this as an
external event of satisfying and emancipating an external entity (a pitri). Alternately, one can view this as an internal event of
satisfying and releasing an internal kaarmik predisposition. Ultimately, it is the latter. However, one needs to externalize first and
perform external rituals, while thinking of what it means internally. This builds up one’s visualization and slowly brings about internal
changes and eventually the desired internal change itself. One with living parents also can perform pitri tarpanas for departed
ancestors of this life and previous lives.

Two external spiritual sadhanas are particularly powerful, useful and recommended for every person desirous of fast spiritual
progress:

(1) Homam (fire ritual): Gods are invoked in fire and satisfied with offerings with mantras. Please see the homam website at
http://www.VedicAstrologer.org/homam for more. In the long run, a regular practice of this ritual increases the subtle fire burning
inside one’s subtle body, burns various impediments to spiritual progress and gives clarity, focus and stability to the mind.
(2) Tarpana (water ritual): Gods, sages and manes are invoked in water and satisfied with emancipation given to them. In the long
run, a regular practice of this ritual increases the release of various kaarmik predispositions and weaknesses that are blocking
one’s spiritual and material progress.

This document describes the procedure of pitri tarpana with the relevant mantras using a simple approach. This document is the
super-short procedure. There are also documents giving a regular procedure and a short procedure for those with less time
constraints. Download them from http://www.VedicAstrologer.org/tarpana.

When to Perform Tarpana

Tarpana can be performed on any day. In fact, it can be performed everyday also. If that is not possible, one can consider performing it
every week or every fortnight or at least every month. One can perform this anywhere, but ideally not in the living area of one’s house
where people may sleep. It is fine to do it the front yard or back yard or balcony or terrace of one’s house. Amavasya (new Moon) day
or eclipse day or a Vyatipata yoga day and sankranthi (solar ingress) day or pitri paksha are very good times for performing tarpana.
At those times, tarpana can be performed inside one’s house also.

There are some restrictions. Tarpana with water containing sesame seeds (which is needed for pitris) should not be performed:

(1) on a Sunday that has saptami tithi (7th day of the lunar fortnight),
(2) on a Friday that has a nanda tithi (1st, 6th and 11th tithis of the lunar fortnights),
(3) on a Sunday with Moon in Bharani, Krittika or Magha nakshatra, and,
(4) on one’s birthday.
On these days, tarpanas not requiring water with sesame seed can be performed, but not the ones requiring water with sesame seeds.

Materials Needed
One needs the following materials:

(1) Water pot made ideally of gold, silver, copper, bronze, brass or panchalohas (five metals). It should ideally not be made of iron,
steel or clay. However, it is better to make compromises when you have no suitable pot, than skipping the ritual altogether.
(2) Some akshatas made by mixing uncooked plain white (or brown) rice grains with turmeric powder and a drop of ghee (clarified
butter) or an oil. In the absence of turmeric powder, just plain rice grains can be used as akshatas. In the absence of rice grains,
use a grain that is locally popular and available.
(3) Black sesame seeds. Try your best to get them. If you cannot get them, use white or brown sesame seeds as a substitute. If you
cannot get any of them, use akshatas (see (2) above) instead of sesame seeds.
(4) Darbhas or kushas, a sacred grass. Each darbha has a sharp edge and a base. You need to hold three of them in your right palm,
while holding and leaving water. If you do not have darbha, use a locally available grass. If that cannot be done, just ignore
darbhas in all directions and proceed without them.
(5) A ring made of darbha, known as pavitram, is to be worn on the right hand ring finger during the ritual. If that is not available, it
is acceptable to wear any ring made of any gemstone or gold or silver. So wear some ring on the right hand ring finger. If that is
not possible, proceed without it.

Sankalpam (vow)
While sitting cross-legged, the empty left-hand palm is placed on the right knee with the palm facing up. Some akshatas are taken in
the right hand, it is closed and the closed fist of the right hand is placed on the left palm with the palm of the closed right fist facing
down (towards the left hand palm). The following is recited to take a sankalpa (vow) to perform this ritual. It means “on this
auspicious day and auspicious time, I shall perform tarpana to Devas, Rishis and Pitris to the best of my ability”. After reciting it, the
akshatas are dropped on the ground in front of one.

` A* zuÉ idne zuÉ muøteR devi;Ript&àITyw¡ devi;Ript&tpR[m! ywazi´ kir:ye,

Deva Tarpana
The first to be performed is Deva Tarpana, satiation of various gods who run this universe. They are also microcosmically present in
each person as various good qualities inside that person. Place the water pot in front of you. Sit facing the east direction. The right
knee should be in contact with the ground, while the left knee should be out of contact with the ground (i.e. place the left leg over right
leg so that left knee is a little above the ground). Put some akshatas in the water pot, hold the water pot on the right hand palm, cover it
with the left hand palm and say the following to request the presence of gods, rishis etc in that water pot. It means “may Brahma etc
gods and Kashyapa etc sages, may all the great ones who live in the stomach of the cosmic egg of creation come here”.

äüady> sura> sveR \;y> kZypady>, AagCDNtu mhaÉaga äüa{faedrvitRn>.

Now say the following mantras once each. Pour some water with the left hand into the open right palm. You can pour directly from
the pot or use a spoon to pour. Once water is poured into the right palm, say one mantra and release the water. The water should be
released such that it falls out of the right hand palm from the tips of the four fingers, i.e. from the area marked as “1” in the picture. If
you have 3 darbhas, place them on the right hand palm with the tips of the darbhas aligned with the tips of fingers. You may insert
them in a ring or something to force them to stay on the palm and not move off. If you do not have darbhas, do not worry.

If you are performing this in a river, you can stand in the river, make a bowl (an anjali) with both the palms joined together, take water
in that bowl, raise the hands as high as you can, say the mantra and then drop the water via the tips of the fingers of both hands.

` äüa t&Pytam!, ` iv:[u> t&Pytam!, ` éÔ> t&Pytam!, ` àjapit> t&Pytam!,

` deva> t&PyNtam!, ` deVy> t&PyNtam!, ` vsv> t&PyNtam!, ` éÔa> t&PyNtam!, ` AaidTya> t&PyNtam!, ` DNda<is

t&PyNtam!, ` veda> t&PyNtam!, ` \;y> t&PyNtam!, ` gNxvaR> t&PyNtam!, ` APsrs> t&PyNtam!, ` naga> t&PyNtam!, `

Aae;xy> t&PyNtam!,

Rishi Tarpana
You need to continue to sit facing east with the right knee in contact with earth. You need to use the water containing akshatas and do
the same way as in Deva tarpana. Use the following mantras.

` kZyp> t&Pytam!, ` AiÇ> t&Pytam!, ` visó> t&Pytam!, ` ivñaimÇ> t&Pytam!, ` gaEtm> t&Pytam!, ` ÉrÖaj>

t&Pytam!, ` jmdi¶> t&Pytam!, ` A<gIra> t&Pytam!, ` k…Ts> t&Pytam!, ` É&gu> t&Pytam!,

Some changes before the next sections

Sit facing the south direction. If you are wearing the sacred thread, wear it in reverse. In other words, wear it now above the shoulder
on the right and below the shoulder (i.e. at the hip level) on the left. Change its position without removing it from the body. The left
knee should be in contact with the ground, while the right knee should be above the ground and not touching it. So sit with the left leg
on the ground and the right leg on top of left leg. Pour some black sesame seeds in the water pot.

The style of releasing water from now onwards: Take some water, hold it in the right palm, say each mantra and release it sideways
from the area below the base of the index finger, i.e. from the area marked as “3” in the picture. Three offerings are made with each
mantra now. If you have 3 darbhas in your hand, place them on the index finger, with the tips of darbhas aligned with the tip of the
index finger. Water should be touching the base of darbhas as it leaves the palm. If you do not have darbhas, do not worry.

Pitri Tarpana
These are offerings to various deceased ancestors of various lives. First place the water pot in front of you, bow to it and say the
following. This means “may my ancestors come here and accept my water oblations”.

` AagCDNtu me iptr> #m< g&ŸNtu jla<jilm!,

Use the following mantras and release water 3 times or one time with each mantra on encountering numbers, in the style previously
mentioned. Please note that 3 offerings are made to 3 generations of maternal and paternal ancestors, while only one offering is made
to other people.

These are generic mantras to cover all people who have a strong kaarmik connection to you, either in this life or the ones before.
These mantras are applicable to all, irrespective of whether any of one’s parents and other relations are alive or not. Some
specific customizable mantras giving the names of a specific deceased relatives you want to cover will be given at the end.

To beings who played the role of father in various lives to you:

mm svRjNme;u iptr> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1. te_y> Svxa nm>.2. te_y> Svxa nm>.3.

To beings who played the role of father’s father in various lives to you:
mm svRjNme;u iptamha> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1. te_y> Svxa nm>.2. te_y> Svxa

nm>.3.

To beings who played the role of father’s father’s father in various lives to you:
mm svRjNme;u àiptamha> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1. te_y> Svxa nm>.2. te_y> Svxa

nm>.3.

To beings who played the role of mother in various lives to you:

mm svRjNme;u matr> t&PyNtam! #d< itlaedk< Svxaiy_y> ta_y> Svxa nm>.1. ta_y> Svxa nm>.2. ta_y> Svxa nm>.3.

To beings who played the role of father’s mother in various lives to you:
mm svRjNme;u iptamý> t&PyNtam! #d< itlaedk< Svxaiy_y> ta_y> Svxa nm>.1. ta_y> Svxa nm>.2. ta_y> Svxa

nm>.3.

To beings who played the role of father’s father’s mother in various lives to you:
mm svRjNme;u àiptamý> t&PyNtam! #d< itlaedk< Svxaiy_y> ta_y> Svxa nm>.1. ta_y> Svxa nm>.2. ta_y> Svxa

nm>.3.

To beings who played the role of wife in various lives to you:

mm svRjNme;u pTNy> t&PyNtam! #d< itlaedk< Svxaiy_y> ta_y> Svxa nm>.1.

To beings who played the role of husband in various lives to you:

mm svRjNme;u pty> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1.

To beings who played the role of son in various lives to you:

mm svRjNme;u puÇa> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1.

To beings who played the role of daughter in various lives to you:

mm svRjNme;u kNya> t&PyNtam! #d< itlaedk< Svxaiy_y> ta_y> Svxa nm>.1.

To beings who played the role of a dear one in various lives to you:
mm svRjNme;u AaÝjna> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1.
To beings who played the role of one born in the same lineage in various lives to you:
mm svRjNme;u Svk…ljata> t&PyNtam! #d< itlaedk< Svxaiy_y> te_y> Svxa nm>.1.

Customization for Specific Deceased Persons

The exhaustive list above covers various people who were close to us in various lives and left a kaarmik imprint on our soul and
resulted in some kaarmik predispositions in this life.

Now, if you want to offer tarpana to a specific deceased person, use the following customization. Based on whether the deceased is a
man or woman, pick the correct mantra from below. Substitute the gotra, relation and name in the mantra to get a customized mantra.

If the deceased person is a man from List A:

Gotra gaeÇ> mm Relation Name t&Pytam! #d< itlaedk< tSmE Svxa nm>.1. tSmE Svxa nm>.2. tSmE Svxa nm>.3.

If the deceased person is a woman from List A:

Gotra gaeÇa mm Relation Name t&Pytam! #d< itlaedk< tSyE Svxa nm>.1. tSyE Svxa nm>.2. tSyE Svxa nm>.3.

If the deceased person is a man from List B:

Gotra gaeÇ> mm Relation Name t&Pytam! #d< itlaedk< tSmE Svxa nm>.1.

If the deceased person is a woman from List B:

Gotra gaeÇa mm Relation Name t&Pytam! #d< itlaedk< tSyE Svxa nm>.1.

In all the cases, the word “Gotra” in the mantras is to be replaced by the gotra name of the deceased person (e.g. Vasishtha, Gautama,
Angirasa, Bharadwaja, Kaushika, Atri etc). Gotra of a person traces to the Rishi (sage) from whom the family line originated. If the
gotra is not known, one can use Achyuta (ACyut) for those who prefer Vishnu and Shiva (izv) for those who prefer Shiva, as the
default gotra. The word “Name” in the mantras is to be replaced by the actual name of the deceased person. The word “Relation” in
the mantras is to be replaced by the Sanskrit word describing the relationship of the deceased person to you. Get it from the following
tables. Please note that tarpana can be offered to several specific people. In that case, repeat the above mantra by inserting the gotra,
name and relationship corresponding to each.

Get the Sanskrit words for relationship from the table below.

List A (paternal/maternal ancestors):

Father: ipta Mother: mata. Father’s father: iptamh>. Father’s mother: iptamhI

Father’s father’s father: àiptamh> Father’s father’s mother: àiptamhI

Mother’s father: matamh>. Mother mother: matamhI

Mother’s father’s father: àmatamh>. Mother’s father’s mother: àmatamhI

Mother’s father’s father’s father: v&Ïàmatamh>

Mother’s father’s father’s mother: v&ÏàmatamhI

List B (others):
Wife: pÆI Husband: pit> Son: puÇ> Daughter: kNya

Daughter-in-law: puÇpÆI. Son’s son: paEÇ> Son’s daughter: paEÇI

Son-in-law: jamata Daughter’s son: daEihÇ> Daughter’s daughter: daEihÇI

Brother: æata. Sister: ÉignI

Step-mother: sapÆmata . Step-father: sapÆipta

Step-brother: sapÆæata Step-sister: sapÆÉignI.

Father’s brother: ipt&Vy Mother’s brother: matul>

Father’s sister: ipt&ÉignI Mother’s sister: mat&ÉignI

Father-in-law: ñzur> Mother-in-law: ñzurpÆI

Male teacher: gué> Male teacher’s wife: guépÆI

Female teacher: guvIR Female teacher’s husband: guvIRpit>

Disciple: iz:y> Friend: soa

A dear one: AaÝjn> One born in the same lineage: Svk…ljat>

Conclusion
Now throw away the remaining water in the pot. Put back the sacred thread in the normal way (see previous sections for the
description). Sit facing the east. Say the following and think that you have surrendered the doership of the just finished action to the
Lord. Now you should try to completely abandon the thought that “you” did it.

Anen ywazi´k«ten devi;Ript& tpR[aOyen kmR[a Égvan! ipt&SvêpI jnadRn vasudev> àIyta< n mm, ` tt! st!, ` svRm! ïI

k«:[apR[mStu, ` laeka> smSta> suionae ÉvNtu, ` sveR jna> suionae ÉvNtu, ` zaiNt> zaiNt> zaiNt>,