It is worthwhile to develop one's own insight into this matter by first clarifying one's current conception of pitR pUjA. The following questions are posed so the aspirant can prepare provisional answers to them. These are also useful to prepare oneself to develop deeper insight (that is in accord with the Vedas) into pitR pUjA through reasoning and guidance from a guide or guru with direct spiritual experience.
The key questions that arise are:
- What is the pitR pUjA and who are the pitRs?
- Why is it to be performed?
- By whom are the pitRs to be worshipped?
- When is it to be performed?
- How is it to be performed?
The pitRs are the ancestors perceived by the mind in human embodiment. The pitRs on the paternal line are one's father, paternal grandfather and paternal great grandfather, and their wives, once they have departed the body. The pitRs on the maternal line are one's mother, maternal grandfather, maternal great grandfather, and their wives, once they have departed the body.
The pitRs are the human embodiment's first reminder of impermanence. Recall that Guru SrI Adi ShankarAcArya says 'brahman satyam jaganmithyA'. Brahman is Truth, the world is false. Here 'false' means that which is impermanent. When we are born as a child and our senses are strong we do not see the meaning of this Guru vAkya. The child thinks the world is permanent. It is usually by witnessing or experiencing the death of a grandparent that the child is first introduced to the concept of impermanence. The departure of dear grandparents who are so kind and loving to the child, and to whom the child's mind gets easily attached, are the first indications of the impermanence of jagat, the world experience. It can then raise the question in the mind of a human 'How does the Unchanging Truth appear as the impermanent?'
In this way the pitRs are the first connection of man to God. Man dwelling in the human realm of bhUloka and enjoying and experiencing the world through the senses would be forever condemned to the endless cycle of samsAra, but for the impermanence of the pitRs prompting deeper questioning into the meaning of the impermanent and the Eternal.
The human world or bhUloka is not the only world accessible to the mind through the senses. Through prANAyAma one can lengthen the prANa and slow down the frequency of mental activity or thoughts and thus access the higher realms, bhuvar, svar, maha, jana, tapa and satya lokas. Loka literally means 'that which is seen'. These worlds are accessed by consciousness ascending up the suShUmnA through the awakening of kuNDalini shakti. (There are seven realms below corresponding to the descent of consciousness which does not contribute to the spiritual development of the human.) The first realm accessed in meditation is bhuvar loka. This is also pitR loka.
This is the reason for the emphasis on shrAddha or devotion, shraddhA to the pitRs first. Through shraddhA to the pitRs develops devotion to the gods who live in svarloka or devaloka. After upAsana or devotion to the gods one becomes a kRtopAsaka. Those who have completed such devotion are then able to attain samAdhi in meditation.
From the viewpoint of yoga the pitRs represent earlier thought processes in the mind. We have taken this human birth and this entire human life is one composite thought. This birth has been taken in this particular family because these experiences constitute that which is exactly needed to attain liberation in this life. The lives of the pitRs are important to us because their spiritual efforts represent our own spiritual efforts in previous lives. Therefore, it is extremely important and beneficial for us to find out about the spiritual efforts of our ancestors and to review, recall and rejoice in them and to draw inspiration from them. Through this a genuine feeling of being blessed by birth in one's family will develop. This is not the usual false pride in one's family name, but a deep gratitude for the grace bestowed on one by the pitRs. This is pitR kRpA. This feeling is encapsulated in the following verse I penned following my father's passing.
Translation: Gives one the gift of human birth, leads one to the state of dvija (twice-born), initiates into the samdhyA worship through the gAyatrI, instructs in the samidhAdAna worship, bestows the practice of yoga, teaches the sUkta-s and stotra-s, pray what does the grace of ancestors (principally through the father) not do for a man?
Note: The upanayanam ceremony is usually thought to be the process of becoming a dvija but this is symbolic of the awakening of kuNdalinI shakti through which the human becomes aware of the three nADis (symbolized by the threads) and is reborn into a spiritual life. The samdhyA is the intersection of the breath of the gods corresponding to sunrise and sunset, or the union of piNGalA (representing ha or the Sun) with iDA (tha or the Moon). The samidh (fuel sticks) are the samskAras in the mind that are to be burnt in the jnAna agni (fire of knowledge).
However, it is equally important to recognize that our pitRs, being human embodiments of the Divine, are not perfect. Therefore, we must also consciously acknowledge their limitations, errors and mistakes, and not perpetuate those in this and future generations.
The general instruction we receive from elders and the religious community is unfortunately far from this lofty perspective. Often the pitRs are regarded with fear. They must be propitiated or they will visit the family with curses and misfortune. At one level this is true, but this tAmasic attitude is not likely to lead to a wholehearted and delightful worship of the pitRs who are nothing but the most accessible form of the Divine Consciousness who is ever-benevolent and loving. Recall that the Aditya hRdaya stotram, which is a vision of Cosmic Consciousness, says
pitaro vasavassAdhyA
The Light of Consciousness which is the heart of the Sun is also the Manes and the Vasus and the sADhya gods.
Why is it to be performed?
pitR pUjA is to be performed for one's own spiritual growth. It also yields material gains because when the spirit is aligned with the Universal Law or dharma then only good things accrue to the human being. Although in conventional mores it is said that pitR pUjA is performed for the ancestors, and this viewpoint is also correct in a sense, the ultimate benefit is to oneself.
By whom is it to be performed?
The pitR pUjA should be performed by the son following the prescribed Vedic injunctions as stated in the shAstras. Wives should also take part in the pitR pUjA with devotion. For unmarried, divorced or widowed women I feel it is useful if the pitR pUjA be performed in a mAnasic sense (mentally) on the amAvAsya tithi.
When is it to be performed?
According to one's Veda and SUtra and sampradAya one should perform the pitR pUjA under the guidance of a kula purohit or guru. There are elaborate descriptions of the pitR kAryams to be performed in the first year following death, annually on the tithi of the departed, and subsequently the tarpaNam on amAvAsya tithis and mAhalaya paksha. The Srimad BhAgavatam contains useful descriptions of the 96 tarpaNams to be performed annually.
How is it to be performed?
Ideally it is best to perform the pitR pUjA according to the vidhi, or prescribed procedure. Even within the vidhi there are different variations: Ama, hiraNya etc. However, in today's circumstances this is not always possible. Under these conditions it is best to focus on the bhAva or attitude of shraddhA and perform the pUjA in whatever form that is feasible with full devotion. Adherence to procedure is useful in building mental strength and discipline to overcome the odds and perform the procedure diligently, but if those efforts result in disturbance of bhAva and shraddhA, then it is more important to retain the attitude of pure devotion even at the expense of procedure.
One of the key concepts in the pitR pUjA is the worship of the ancestors as vasu, rudra and Aditya.
The Lord as vasu protects the human being as a child. The father and mother protect the child in its early years. Reckoning the age of a human as 100 years, the vasus protect the human for the first 30 years. The second stage from age 30 to 60 years are generally a difficult time in a human's life. Torn by dharma and obligations towards parents and children the human is frequently made to cry by the Lord as rudra (rodayati iti rudrah- makes one cry, thus rudra). In the last phase of human existence from age 60 years to 90 the Lord as Aditya beckons the human being through the rays of the sun beyond the human world of bhUloka.
In summary, the pitRs are a manifestation of the Divine, a form of Consciousness which can guide a human being on the spiritual path to salvation and liberation. Their worship is highly beneficial. Whether this worship is performed vidhivat or not, it is the bhAva or mental attitude of shraddhA that is most important.
The human world or bhUloka is not the only world accessible to the mind through the senses. Through prANAyAma one can lengthen the prANa and slow down the frequency of mental activity or thoughts and thus access the higher realms, bhuvar, svar, maha, jana, tapa and satya lokas. Loka literally means 'that which is seen'. These worlds are accessed by consciousness ascending up the suShUmnA through the awakening of kuNDalini shakti. (There are seven realms below corresponding to the descent of consciousness which does not contribute to the spiritual development of the human.) The first realm accessed in meditation is bhuvar loka. This is also pitR loka.
This is the reason for the emphasis on shrAddha or devotion, shraddhA to the pitRs first. Through shraddhA to the pitRs develops devotion to the gods who live in svarloka or devaloka. After upAsana or devotion to the gods one becomes a kRtopAsaka. Those who have completed such devotion are then able to attain samAdhi in meditation.
From the viewpoint of yoga the pitRs represent earlier thought processes in the mind. We have taken this human birth and this entire human life is one composite thought. This birth has been taken in this particular family because these experiences constitute that which is exactly needed to attain liberation in this life. The lives of the pitRs are important to us because their spiritual efforts represent our own spiritual efforts in previous lives. Therefore, it is extremely important and beneficial for us to find out about the spiritual efforts of our ancestors and to review, recall and rejoice in them and to draw inspiration from them. Through this a genuine feeling of being blessed by birth in one's family will develop. This is not the usual false pride in one's family name, but a deep gratitude for the grace bestowed on one by the pitRs. This is pitR kRpA. This feeling is encapsulated in the following verse I penned following my father's passing.
स्मरण श्लोकं
नरजन्मं ददाति द्विजमुपनयति
सन्ध्यागायत्रीं समाचरति समिधादानं चिनोति
योगाचारम् अनुगृह्णाति सूक्तस्तोत्राण्युपदिशति
पितृकृपा कथय किम् न करोति पुंसाम् ?
Translation: Gives one the gift of human birth, leads one to the state of dvija (twice-born), initiates into the samdhyA worship through the gAyatrI, instructs in the samidhAdAna worship, bestows the practice of yoga, teaches the sUkta-s and stotra-s, pray what does the grace of ancestors (principally through the father) not do for a man?
Note: The upanayanam ceremony is usually thought to be the process of becoming a dvija but this is symbolic of the awakening of kuNdalinI shakti through which the human becomes aware of the three nADis (symbolized by the threads) and is reborn into a spiritual life. The samdhyA is the intersection of the breath of the gods corresponding to sunrise and sunset, or the union of piNGalA (representing ha or the Sun) with iDA (tha or the Moon). The samidh (fuel sticks) are the samskAras in the mind that are to be burnt in the jnAna agni (fire of knowledge).
However, it is equally important to recognize that our pitRs, being human embodiments of the Divine, are not perfect. Therefore, we must also consciously acknowledge their limitations, errors and mistakes, and not perpetuate those in this and future generations.
The general instruction we receive from elders and the religious community is unfortunately far from this lofty perspective. Often the pitRs are regarded with fear. They must be propitiated or they will visit the family with curses and misfortune. At one level this is true, but this tAmasic attitude is not likely to lead to a wholehearted and delightful worship of the pitRs who are nothing but the most accessible form of the Divine Consciousness who is ever-benevolent and loving. Recall that the Aditya hRdaya stotram, which is a vision of Cosmic Consciousness, says
pitaro vasavassAdhyA
The Light of Consciousness which is the heart of the Sun is also the Manes and the Vasus and the sADhya gods.
Why is it to be performed?
pitR pUjA is to be performed for one's own spiritual growth. It also yields material gains because when the spirit is aligned with the Universal Law or dharma then only good things accrue to the human being. Although in conventional mores it is said that pitR pUjA is performed for the ancestors, and this viewpoint is also correct in a sense, the ultimate benefit is to oneself.
By whom is it to be performed?
The pitR pUjA should be performed by the son following the prescribed Vedic injunctions as stated in the shAstras. Wives should also take part in the pitR pUjA with devotion. For unmarried, divorced or widowed women I feel it is useful if the pitR pUjA be performed in a mAnasic sense (mentally) on the amAvAsya tithi.
When is it to be performed?
According to one's Veda and SUtra and sampradAya one should perform the pitR pUjA under the guidance of a kula purohit or guru. There are elaborate descriptions of the pitR kAryams to be performed in the first year following death, annually on the tithi of the departed, and subsequently the tarpaNam on amAvAsya tithis and mAhalaya paksha. The Srimad BhAgavatam contains useful descriptions of the 96 tarpaNams to be performed annually.
How is it to be performed?
Ideally it is best to perform the pitR pUjA according to the vidhi, or prescribed procedure. Even within the vidhi there are different variations: Ama, hiraNya etc. However, in today's circumstances this is not always possible. Under these conditions it is best to focus on the bhAva or attitude of shraddhA and perform the pUjA in whatever form that is feasible with full devotion. Adherence to procedure is useful in building mental strength and discipline to overcome the odds and perform the procedure diligently, but if those efforts result in disturbance of bhAva and shraddhA, then it is more important to retain the attitude of pure devotion even at the expense of procedure.
One of the key concepts in the pitR pUjA is the worship of the ancestors as vasu, rudra and Aditya.
The Lord as vasu protects the human being as a child. The father and mother protect the child in its early years. Reckoning the age of a human as 100 years, the vasus protect the human for the first 30 years. The second stage from age 30 to 60 years are generally a difficult time in a human's life. Torn by dharma and obligations towards parents and children the human is frequently made to cry by the Lord as rudra (rodayati iti rudrah- makes one cry, thus rudra). In the last phase of human existence from age 60 years to 90 the Lord as Aditya beckons the human being through the rays of the sun beyond the human world of bhUloka.
In summary, the pitRs are a manifestation of the Divine, a form of Consciousness which can guide a human being on the spiritual path to salvation and liberation. Their worship is highly beneficial. Whether this worship is performed vidhivat or not, it is the bhAva or mental attitude of shraddhA that is most important.
