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Pitri

In Hinduism, Pitri (Sanskrit: पितृ, meaning "father" or "ancestor") refers to the spirits of deceased forefathers, parents, and progenitors who inhabit a celestial realm known as Pitriloka, a transitional domain in the afterlife governed by Yama, the deity of death.^[1]^[2] These ancestral beings are deified and revered as protectors and nourishers of the family lineage, with their etymology derived from the Sanskrit root pā ("to protect" or "nourish").^[2] Pitris play a central role in Hindu cosmology and soteriology, representing the continuity of familial and cosmic order; upon death, a soul is believed to join the Pitris in Pitriloka after proper cremation rites, where it receives sustenance through rituals performed by descendants.^[1] This realm is distinct from higher divine abodes like Devaloka, serving as an intermediate state where ancestors await further spiritual progression, potentially ascending based on the merits (sukrta) accumulated through yajnas (sacrificial rites) during life.^[1] The Pitris are classified into subgroups, such as the Agniṣvāttas (those partaking through fire) and Barhiṣads (grass-seated), each with specific attributes and roles in receiving offerings.^[2] Key rituals honoring the Pitris include Shraddha (ancestral oblation), performed annually or during the 15-day period of Pitru Paksha (also called Mahalaya Paksha), a fortnightly observance in the Hindu lunar month of Ashvina dedicated to feeding and propitiating these spirits to ensure their peace and the well-being of the living.^[3]^[2] During Shraddha, descendants offer pinda (rice balls) and water, which are believed to provide a subtle body for the preta (disembodied soul) in the first year post-death or sustain the Pitris thereafter, as detailed in texts like the Garuda Purana and Vedic hymns.^[1] Failure to perform these rites is thought to cause ancestral discontent, leading to familial misfortunes, underscoring the Pitris' influence on dharma (cosmic duty) and the repayment of pitri-rin (debt to ancestors).^[1]^[2] The concept originates in Vedic literature, such as the Rig Veda (e.g., hymns 10.14 and 10.16), where Pitris are invoked alongside Agni (fire god) for safe passage to the afterlife, and is elaborated in Puranas like the Vayu and Matsya, which describe their creation by Brahma as eternal beings sustaining the universe's progeny.^[1]^[2] In broader Hindu philosophy, veneration of Pitris reinforces themes of reincarnation and karma, as unfulfilled ancestral desires may bind souls to samsara (cycle of rebirth), emphasizing the interconnectedness of past, present, and future generations.^[1]

Etymology and Definition

Linguistic Origins

The Sanskrit term Pitṛ (पितृ), denoting "father" or "forefather," is cognate with words across Indo-European languages, including Latin pater, Greek patḗr, and Germanic fadar (as in Old English fæder, evolving into modern English "father"). These cognates stem from the reconstructed Proto-Indo-European root *ph₂tḗr, often linked to notions of protection, possibly from *peh₂- ("to protect, shepherd") combined with an agentive suffix -tḗr, reflecting ancient kinship structures and possibly influenced by nursery forms like "pa."^[5] In traditional Sanskrit etymology, pitṛ is derived from the root pā ("to protect" or "nourish"), emphasizing the father's role as protector and sustainer of the family.^[2] In early Vedic literature, pitṛ initially functions in the singular as a direct reference to one's living or immediate father, emphasizing familial lineage and protection. Over time, however, the term undergoes semantic expansion to the plural form pitaraḥ (पितरः), which collectively refers to ancestral spirits or the departed forebears, transforming from a personal paternal descriptor to a broader category encompassing deceased kin. This evolution is evident in Vedic ritual contexts, where pitaraḥ invokes not just biological fathers but a lineage of progenitors who reside in an otherworldly realm, requiring offerings to sustain their well-being.^[5] This linguistic shift underscores a key distinction between the literal, earthly sense of pitṛ as "father" and its metaphysical usage as "manes" or "shades" (pitaraḥ), representing ethereal ancestral entities honored through ceremonies like śrāddha. In such rituals, the pitaraḥ are treated as a unified group of forebears, bridging the individual paternal role with a communal veneration of the dead, thereby embedding familial continuity within Hindu cosmology.^[5]

Conceptual Role in Hinduism

In Hinduism, Pitris are conceptualized as the spirits of deceased ancestors who, upon the completion of proper funeral rites known as antyesti, transition to reside in Pitrloka, a designated realm in the cosmic hierarchy for ancestral beings. This abode serves as a provisional station in the afterlife, distinct from the restless wandering of a preta, which is the initial ghostly state of the soul immediately following death if rites are incomplete or neglected. The preta embodies unfulfilled desires and attachments, often depicted as tormented and earth-bound with imagery akin to "hungry ghosts" due to their insatiable hunger, whereas Pitris represent a more stabilized spiritual form, capable of influencing the material world through blessings or curses on their descendants.^[6] Within the cycle of samsara—the eternal wheel of birth, death, and rebirth—Pitris occupy a pivotal cosmological role, relying on the living descendants for their ongoing sustenance and spiritual progression. Through ritual offerings such as pinda (rice balls) and tarpana (libations of water), performed by sons or heirs, Pitris receive the nourishment necessary to maintain their subtle bodies and advance toward higher realms like svarga (heaven) or ultimately moksha (liberation from the cycle). This interdependence underscores the theological principle that ancestors' peace directly impacts the family's prosperity and karmic trajectory, with unappeased Pitris potentially causing misfortune or obstacles in the descendants' lives.^[6] Crows are regarded as earthly representatives or messengers of the Pitris during rituals; the acceptance of pinda by these birds signifies the ancestors' satisfaction and the fulfillment of offerings. This practice reinforces the concept of pitri-rin, the sacred debt of filial piety, compelling descendants to honor their forebears as an integral duty for upholding dharma and ensuring generational harmony.^[7]

Historical Development

Vedic Foundations

In the Rigveda, the Pitris emerge as deified ancestors invoked through hymns that emphasize their role in receiving sacrificial offerings alongside the gods. A prominent example is Rigveda 10.15, a funeral hymn where Agni is entreated to convey oblations and Soma libations to the Pitris, described as righteous spirits dwelling in the realm of light, seated on sacred grass, and frequenters of sacrifices who bless their descendants.^[8] These verses portray the Pitris as benevolent progenitors who partake in the divine nectar of Soma, sharing it with deities like Indra, thereby integrating them into the cosmic order of ritual reciprocity.^[9] The Atharvaveda and associated Brahmanas further distinguish the Pitris by conceptualizing Pitrloka as a dedicated ancestral realm, separate from the divine world of the gods (Devaloka). This domain is reached via the ascending smoke of the cremation pyre, borne by Agni to transport the deceased's essence upward.^[10] Rituals outlined in texts like the Satapatha Brahmana prescribe commemorative offerings, including pinda (rice balls), on the anniversaries of death to sustain the Pitris in this afterlife, ensuring their continued favor and preventing ancestral discontent.^[11] Early Vedic eschatology envisioned a Svarga-like paradise for the Pitris, where they revel in the merits of earthly sacrifices, an idea preceding the fuller elaboration of samsara and cyclical rebirth in later texts.^[12] The obligation to conduct these rites fell primarily to male descendants, particularly sons, who were tasked with perpetuating the lineage's ritual duties to honor and nourish the forebears, thereby securing prosperity for the living.^[13]

Post-Vedic Transformations

In the post-Vedic period, the concept of Pitris shifted from their earlier deification as semi-divine entities in the Vedas to a more familial and obligatory role emphasized in the Smritis, where ancestors were viewed as creditors to whom descendants owed a specific debt known as pitri-rin. This debt was believed to be repaid through the performance of shraddha rituals, which not only honored the deceased but also secured inheritance rights and familial continuity for the living. The Manusmriti, for instance, outlines shraddha as essential for maintaining social order and ensuring the ancestors' satisfaction, thereby preventing disruptions in the lineage.^[14] The Upanishads introduced nuances to this framework by portraying Pitris as intermediate beings in the cycle of rebirth (samsara), positioned between earthly existence and higher realms, where unfulfilled ancestral obligations could hinder the soul's progress or lead to familial misfortunes such as poverty or infertility. Early Puranas, such as the Garuda Purana, further elaborated this by describing Pitris residing in pitriloka, a subtle realm, and warning that neglect of propitiation through offerings could result in ancestral curses (pitri-shapa) manifesting as generational hardships. These texts integrated the Pitri doctrine with emerging ideas of karma and reincarnation, emphasizing shraddha as a means to aid ancestors' transition and avert negative karmic repercussions for descendants.^[14] By the Gupta period (c. 4th–6th century CE), ancestor worship exhibited regional variations, blending Vedic-Smriti prescriptions with local folk practices, particularly through annual amavasya (new moon) offerings that became widespread across northern and central India. In regions like the Gangetic plain, these observances incorporated indigenous elements, such as communal feasts and symbolic water libations at rivers, reflecting the Puranic synthesis of elite Brahmanical rituals with popular customs to foster social cohesion. This era marked the standardization of Pitri veneration in temple inscriptions and epigraphic records, highlighting its role in reinforcing dynastic legitimacy and community ties.^[14]

Scriptural References

In Vedas and Early Texts

In the Rigveda, the Pitris are prominently featured in Hymn 10.15, where they are invoked as the departed ancestors deserving of Soma offerings. The hymn calls upon the "lowest, highest, midmost" Pitris to rise and accept the libation, portraying them as benevolent progenitors who protect the living when properly honored. Yama, as the lord of the dead, is specifically invited alongside the Pitris to partake in these offerings with joy, emphasizing his role in facilitating their presence at the ritual: "With these let Yama, yearning with the yearning, rejoicing eat our offerings at his pleasure."^[15] Agni is depicted as the divine messenger who carries the oblations to the Pitrloka, ensuring the ancestors receive them, as in verse 12: "Thou, Agni Jātavedas, when entreated, didst bear the offerings to the Fathers for us."^[15] This hymn underscores the Pitris' transitional status between the earthly and otherworldly realms, distinct yet connected through sacrificial mediation. The Atharvaveda extends these invocations in its funeral hymns, particularly in Book 18, where rituals honor three generations of ancestors to aid their journey. Hymn 18.2 explicitly references "the Fathers of our Father, his Grandfathers," along with those in air, earth, or heaven, calling for oblation to sustain them: "These Fathers will we worship with oblation."^[16] Complementing this, the Shatapatha Brahmana elaborates on ancestral rites, limiting offerings to three preceding generations—father, grandfather, and great-grandfather—to maintain familial bonds in the afterlife. These practices highlight the Pitris' dependence on ritual nourishment for ethereal continuity.^[17] In the Yajurveda, particularly the Vajasaneyi Samhita and associated Brahmanas like the Taittiriya, the Pitris are clearly distinguished as "forefathers" separate from the gods, invoked in specialized sraddha-like sacrifices known as Pitrmedha. These rites use the mantra "svadhā" for ancestors, contrasting with "svāhā" for deities, to underscore their mortal origins and post-mortem status. The Taittiriya Brahmana details these offerings as animal or vegetal sacrifices directed solely to the Pitris, without divine intermingling, to propitiate them during new-moon periods or funerals, reinforcing their role as intermediaries between human lineage and cosmic order.^[18] Later Puranic texts build upon these Vedic foundations by expanding the Pitris' mythological scope.

In Smritis, Epics, and Puranas

In the Smritis, the Manusmriti (Chapter 3) emphasizes the soteriological role of a dutiful son, stating in verse 3.37 that a son born of the Brahma rite, by performing meritorious acts as part of householder duties (including shraddha), liberates from sin ten ancestors, ten descendants, and himself as the twenty-first, thereby ensuring spiritual welfare across generations.^[19] This doctrinal framework ties inheritance rights directly to the fulfillment of these ancestral duties, positioning the dutiful son as the primary heir responsible for maintaining familial piety and cosmic order through regular oblations.^[19] The epics portray the Pitris as moral exemplars, underscoring the ethical perils of neglecting their veneration, often through narratives of curses that enforce filial responsibility. In the Mahabharata, Karna ascends to heaven after death but endures perpetual hunger due to a curse from his unknown ancestors, whom he failed to honor with food offerings via shraddha despite his generosity with gold; this affliction highlights the Pitris' role in demanding ritual acknowledgment to sustain harmony between the living and the departed.^[20] Similarly, the Ramayana invokes the Pitris in discussions of dharma, presenting them as guardians of lineage integrity, where lapses in ancestral rites symbolize broader moral failings that disrupt societal and familial equilibrium. The Puranas expand on Pitri classifications and cosmology, tracing their origins to primordial creations. In the Vayu, Brahmanda, and Vishnu Puranas, the inaugural Pitris emerge as sons of the Prajapatis, Brahma's mind-born progenitors, establishing them as semi-divine entities integral to the universe's generative hierarchy.^[21] The Brahmanda Purana delineates seven classes of Pitris—Vairaja, Barhiṣad, Somapa, Ājyapa, Haviṣmat, Sukalin, and others—each dwelling in distinct eternal abodes, free from decay, and tailored to empower yogins, devas, danavas, and the four varnas through their propitiation rites.^[21] These classes, revered even by the gods, each possess a mind-born daughter who perpetuates cosmic lineages, as noted across the texts.^[22] The Vishnu Purana further describes Pitrloka as the destined realm for the most devout Brahmins, who attain it through exemplary adherence to Vedic injunctions and ancestral worship.^[23]

Classification

Divine Pitris

In Hindu mythology, the Divine Pitris constitute a class of celestial progenitors distinct from human ancestors, serving as archetypal beings who uphold the cosmic hierarchy. According to the Vayu Purana and Brahmanda Purana, these entities are divided into seven primary classes, with three incorporeal (amūrta) and four corporeal (sāmūrta) orders. The incorporeal classes—Vairajas, Agnishvattas, and Barhishadas—subsist on subtle offerings such as water, vapor, and libations, embodying ethereal sustenance without physical form.^[24] The corporeal classes—Somapas, Havishmanas, Ajyapas, and Sukalins—partake in tangible oblations like soma juice, clarified butter (ghṛta), and rice preparations, reflecting their manifested forms capable of receiving ritual nourishment.^[21] These Divine Pitris originate from the creative acts of Brahma or the Prajapatis, such as Marīci, who generated them mentally during the twilight phase of creation to ensure the orderly progression of the universe. As described in the Devi Bhagavata Purana, Brahma first manifested seven Pitris before further creation, endowing them with paternal essence to regulate generational and seasonal cycles. They reside in the elevated realms of Pitṛloka, a heavenly sphere above the earthly plane, where their subtle abodes align with cosmic divisions like the seven upper worlds.^[25]^[26] Functionally, the Divine Pitris bridge the realms of mortals and deities, channeling human veneration toward divine benevolence and maintaining equilibrium in samsara. During collective pitri rituals, they accept generalized offerings on behalf of all ancestors, bestowing longevity, prosperity, and spiritual merit upon performers, as outlined in the Puranic accounts of their intermediary role.^[24] This celestial mediation underscores their enduring significance in sustaining dharma across the cosmos.

Human Pitris and Lineages

In Hinduism, human Pitris refer to the deceased ancestors from the earthly realm, specifically those within the familial lineage who are honored as forefathers. These spirits are distinct from the divine Pitris and represent the immediate chain of paternal forebears whose well-being is sustained through descendant rituals. The concept underscores the continuity of family heritage and the obligation to maintain ancestral peace. The primary recipients of veneration among human Pitris are the three immediate paternal generations: the father (pitā), grandfather (pitāmaha), and great-grandfather (prapitāmaha). These ancestors receive focused oblations in shraddha ceremonies, symbolizing the core link between the living and the departed. According to traditional texts, offerings such as three rice cakes (pinda) are directed specifically to this triad to ensure their satisfaction and spiritual elevation.^[27] The Pitṛ-Vaṁśa, or lineages of the Pitris, traces human ancestral lines back to primordial divine classes, blending earthly genealogy with cosmic origins. For instance, the Vairajas, one of the seven classes of Pitris, are linked to the lineage producing Mena, who married Himavat and became the mother of the goddess Parvati, thus connecting mortal families to divine progeny. Similarly, the Somapas class includes mind-born daughters such as Narmada, who manifested as the sacred river purifying southern realms and aiding ancestral rites. These lineages emphasize the patrilineal descent, where male heirs—typically sons—perform the obligatory rites to perpetuate the vaṁśa, though maternal lines may be acknowledged in extended familial contexts.^[28]^[29]

Rituals and Veneration

Shraddha and Pinda Offerings

Shraddha rites are central to honoring the Pitris, typically performed by the eldest son or designated male heir to fulfill familial obligations toward deceased ancestors. These rituals involve the preparation and offering of pinda, which are rice balls symbolizing sustenance for the subtle body of the departed soul, specifically directed to the three preceding generations—parents, grandparents, and great-grandparents—to aid their spiritual progression. As a proxy for the invisible ancestors, Brahmins are invited and fed during the ceremony, representing the transfer of nourishment and merit to the Pitris through symbolic equivalence.^[30]^[31] Accompanying the pinda offerings are symbolic acts such as tarpana, where libations of water mixed with sesame seeds and barley are poured southward to quench the thirst and appease the ancestors, and homa, involving fire oblations of ghee and grains to invoke divine intervention for the Pitris' well-being. These elements are believed to provide essential support, helping the ancestors maintain their ethereal form and ascend toward higher realms. The rites are ideally timed on the death anniversary (tithi) of the ancestor or during the new moon day (amavasya), ensuring alignment with lunar cycles for maximum efficacy.^[32]^[33] Neglecting these shraddha obligations can transform the departed soul into a preta, a restless and hungry spirit trapped in limbo, leading to familial afflictions known as pitru dosha, which manifest as health issues, financial instability, and progeny problems. Such unrest among ancestors may result in curses or vengeful actions, perpetuating a cycle of suffering until proper rites are conducted to resolve the dosha and restore harmony.^[34]

Pitri Paksha and Annual Observances

Pitri Paksha is a 16-lunar-day period in the Hindu calendar dedicated to the collective veneration of ancestors, known as Pitris, observed during the Krishna Paksha (waning phase) of the month of Ashvin, typically spanning September to October. This fortnight commences on the Purnima (full moon) of Bhadrapada and concludes on the Amavasya (new moon) of Ashvin, during which Hindus believe the souls of deceased ancestors descend to earth to accept offerings from their living descendants, fostering a spiritual connection and ensuring the ancestors' peace in the afterlife. The observance emphasizes communal respect for lineage, with rituals performed to repay ancestral debts and seek blessings for prosperity and longevity.^[3]^[35] Key rituals during Pitri Paksha include tarpana, the libation of water mixed with sesame seeds, barley, and darbha grass to satiate the Pitris, and pinda daan, the offering of rice balls symbolizing sustenance for the ancestral souls. These acts are believed to aid the Pitris' journey through the afterlife realms and mitigate any unresolved karmic burdens. Pilgrimages to sacred tirthas, particularly Gaya in Bihar, are highly meritorious, where pinda offerings at sites like the Vishnupad Temple are thought to grant moksha (liberation) to the ancestors, drawing millions of devotees annually during this period.^[35]^[3] Complementing the annual fortnight, Amavasya observances occur on the new moon day of every Hindu lunar month, serving as regular occasions for simplified ancestral veneration through tarpana and basic food offerings at home or riversides. The Sarva Pitri Amavasya, marking the culmination of Pitri Paksha, holds special prominence as a universal day for honoring all ancestors irrespective of their specific death tithi, allowing families without precise records to perform collective shraddha rituals encompassing the entire lineage. These monthly practices reinforce ongoing familial duties toward Pitris, promoting spiritual harmony and ancestral satisfaction.^[36]^[37] In contemporary contexts, Hindu diaspora communities have adapted Pitri Paksha and Amavasya observances to suit global lifestyles, including virtual shraddha sessions conducted via online platforms by temples to enable remote participation in tarpana and pinda offerings.

Legends and Myths

Stories from Epics

In the Mahabharata, the tale of Aurva illustrates the Pitris' intervention to preserve cosmic order and their own lineage. Aurva, a descendant of the Bhrigu lineage, was born after the Kshatriyas nearly exterminated his clan in retaliation for the Bhrigus' perceived favoritism toward the gods. Hidden in his mother's thigh to survive, Aurva grew consumed by rage and undertook a severe penance to generate a destructive fire that would consume the world. His Pitris, the ancestral spirits, appeared before him in a vision, imploring him to desist, as the annihilation of humanity would sever the offerings they depend on for sustenance in the afterlife and doom their lineage to extinction.^[38] Reluctantly, Aurva complied, directing the fiery energy into the ocean, where it manifested as the eternal Vadavamukha flame at the sea's southern entrance.^[39] Another prominent narrative from the Mahabharata involves the sage Jaratkaru and his encounter with the Pitris, emphasizing the importance of progeny for ancestral continuity. While wandering as an ascetic, Jaratkaru beheld a distressing sight: his forefathers suspended upside down by a single thread over a deep chasm, on the verge of plummeting into oblivion due to the absence of descendants to perform rites for them. The Pitris revealed that their precarious state stemmed from the failure of their line to produce heirs, which deprived them of pinda offerings essential for their elevation to higher realms. Urging Jaratkaru to marry and father a son, they prophesied that such an offspring would liberate them from torment.^[40] Heeding their plea, Jaratkaru wed a woman of the same name—sister of the serpent king Vasuki—solely for procreation, and their son Astika later saved the serpent race during King Janamejaya's sacrificial rite, thereby fulfilling the Pitris' salvation.

Puranic Narratives

In the Puranic creation myths, the Pitris are depicted as primordial progenitors essential to the cosmic order and the formation of the world. According to the Puranas, Brahma, after performing penance, creates the first Pitris from his own body as demigods who serve as ancestors of humanity. These initial Pitris are sons of the Prajapatis, such as Manuprajapati and the Saptarishis like Marichi, ensuring the continuity of life across cycles of creation.^[2] The Vayu Purana and Brahmanda Purana describe seven primary sets of Pitris reborn every thousand mahayugas to revive the worlds, produce the Manus, and generate progeny, thereby aiding in the perpetual renovation and population of the universe.^[2] Among their lineages, the Barhishadas stand out as one class who perform sacrificial yajnas, contributing to the stability of dharma and the sustenance of cosmic rituals during world formation.^[2] This role underscores the Pitris' cosmic significance, bridging divine creation with human lineage in the eternal cycle of srishti (creation) and pralaya (dissolution). A prominent narrative involving the Pitris' redemptive power appears in the Brahmanda Purana, where King Pururavas, the legendary founder of the lunar dynasty and son of Ila, engages in devoted propitiation to honor his ancestors. Distraught after the apsara Urvashi departs due to a violated pact, Pururavas ascends to heaven on the New Moon day (Amavasya) each month to meet the Pitris, including his grandfathers the sun and moon gods.^[41] He propitiates the four classes of Pitris—Saumyas, Barhishads, Kavyas, and Agnishvattas—by offering the nectar (soma) that exudes from the moon in fifteen portions, providing monthly satisfaction through these shraddha-like rites.^[41] This act of ancestral veneration, sustained throughout his life, delights the Pitris and invokes their blessings, symbolizing redemption through filial piety amid personal loss and reinforcing the theme of harmony between mortals and divine forebears.^[41] The quest of King Bhagiratha in the Skanda Purana and related variants exemplifies collective ancestral salvation through the descent of the Ganga. Bhagiratha's 60,000 ancestors, the sons of King Sagara, were reduced to ashes by the sage Kapila's curse after they wrongly accused him of theft during Sagara's Ashwamedha yajna, consigning their souls to the infernal realm of Patala without peace.^[42] To liberate them, Bhagiratha undertakes severe penance for a thousand years at the Himalayan site of Nadeshvara tirtha, propitiating Brahma and convincing Ganga to descend from heaven to earth.^[42] Shiva intervenes to catch the torrential waters in his matted locks, softening the flow to prevent earthly devastation, allowing Ganga to reach Patala and purify the ashes with her sacred waters.^[42] Upon contact, the ancestors attain moksha, ascending to heaven as their curse is nullified, highlighting the Puranic motif of communal redemption where one descendant's devotion redeems an entire lineage from eternal torment.^[42]

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Mar 10, 2024 · 1d) Pitṛ (Barhiṣads) who live in mānasa worlds; their mind-born daughter is Narmadā; they came out of svadhā and are all yogins.
[31]
Garuda Purana - Sapindikarana - Manblunder
Jul 29, 2011 · During the first year after death, sixteen śrāddha-s (ceremonies performed in honour of the dead) are to be performed.<|separator|>
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Why should every son perform ritual of Shraddha? - Sanatan.org
Sep 21, 2000 · A) Providing momentum to the deceased ancestors present in the Pitru region so that they can progress to a higher sub-plane of existence, ...
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Garuda Purana - Rituals After Death - Manblunder
Jun 22, 2011 · At the southern part of the house, a pit is made and for the next ten days, piṇḍa-s are offered here daily, along with milk and water. There is ...Missing: Pitris Pitrloka
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Tamil Brahmin Death Rituals - Vedadhara
Three krichra prayashchittas are performed in case of ( 1 ) vomiting ( 2 ) passing of urine, stool (3 ) death lying on the bed ( 4 ) death during ashoucha ( ...Missing: Pitris | Show results with:Pitris
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What Happens When Death Rites Are Neglected? - Vedadhara
Neglected death rites cause the departed soul to suffer from hunger and thirst, and the family may face revenge, curses, and suffer from lack of progeny, poor ...
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Fortnight of the Ancestors Pitru Paksha पितृ िक्ष, Pitṛ pakṣa; Original photos by the author
**Summary of Factual Information on Pitru Paksha:**
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Sarva Pitru Amavasya 2025 Dates, Rituals and Significance
While it is observed in Bhadrapada month as per Hindu calendar in South India, it is observed during Ashwin month in North India. Rituals. On Sarva Pitru ...
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Amavasya 2025: Date, Time, Rituals and Significance - Times of India
Jan 23, 2025 · The sole purpose of this day is to honor the ancestors or forefathers. Every month, Amavasya falls, and this may be determined using Daily Hindu ...
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Water, Wood, and Wisdom: Ecological Perspectives from the Hindu ...
From cradle to cremation, Hindus have long had a palpable, organic connection with nature. But today they must also face the reality of environmental disaster.
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The Mahabharata, Book 1: Adi Parva - Sacred Texts
Ye Pitris, when those wretches of Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul ...
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Aurva's Wrath: Casting Fire into the Ocean for World's Salvation
Apr 28, 2024 · The Pitris assured Aurva that by casting his anger into the waters, he would not destroy the worlds. The fire of his wrath transformed into the ...
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Astika Parva: Section... | Sacred Texts Archive
If thou meetest him, O, tell him, from thy kindness to ourselves, Thy Pitris, in sorrow, are hanging with faces downwards in a hole. Holy one, take a wife and ...
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Chapter 28 - Meeting of Purūravas and Pitṛs
Jun 19, 2019 · This page describes meeting of pururavas and pitris which is Chapter 28 of the English translation of the Brahmanda Purana.
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Bhagiratha and the Ganga
Feb 16, 2018 · In Sagara's line, there was born a king named Bhagiratha. He was a truthful and righteous king. He regularly performed sacrifices.