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Pitru Paksha (Shradh Paksha) is here.
From Tuesday 5 September 2017
All our ancestors are looking onto us to make offerings for their blessings
About /Katha of Pritu Shraddh

We perform Puja on banks of Ganges river 
PITRU PAKSHA 2017 DATES ARE 
05 September (Tuesday) Purnima Shraddha
06 September (Wednesday) Pratipada Shraddha
07 September (Thursday) Dwitiya Shraddha
08 September (Friday) Tritiya Shraddha
09 September (Saturday) Chaturthi Shraddha
10 September (Sunday) Maha Bharani, Panchami Shraddha
11 September (Monday) Shashthi Shraddha
12 September (Tuesday) Saptami Shraddha
13 September (Wednesday) Ashtami Shraddha
14 September (Thursday) Navami Shraddha
15 September (Friday) Dashami Shraddha
16 September (Saturday) Ekadashi Shraddha
17 September (Sunday) Dwadashi Shraddha, Trayodashi Shraddha
18 September (Monday) Magha Shraddha, Chaturdashi Shraddha
19 September (Tuesday) Sarva Pitru Amavasya

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Story of karna 
Legends say Karna,
son of Kunti was a philanthropist. He never denied help to anyone who approached him.

He had donated a lot of wealth and had indulged in charity but had not donated food ever.
Karna left earth after his death and reached heaven.
The great charity which he had done on Earth was returned to him manifold in heaven.
But it was all material wealth and there was no food.
He then realized that although he had done all kinds of charities, he did not donate food. 
He prayed to the God of Death, who sent him back to earth for 14 days, to make up for this deficiency.

Karna fed the Brahmins and poor and offered oblations of water during the 14 days, which is observed in the Mahalaya Paksha or commonly called Pitrupaksha .

On his return to Heaven, he had plenty of food and it has been anticipated that offerings made during the period of Pitru Paksha benefits all the departed souls, whether they are connected to you or not.

Chant gayatri mantra
ll Om Bhur Bhuvah Svah
Tat Savitur Varennyam 
Bhargo Devasya Dhiimahi
Dhiyo Yo Nah Pracodayaat ll

Brahmins are associated with the performance of all the Vedic rituals. It is said that Brahmins have taken birth from the mouth of Lord Brahma.
They are highly knowledgeable about Vedic texts.

It is said that unless a Brahmin prays to the Gods through chants, God cannot come and attend the puja rituals of men.
Hence, donating or feeding Brahmins is considered very fruitful.
Katha of Ganga
According to legend it was Bhagiratha, son of the great king Dilipa who brought river Ganga to earth! His father and grandfather tried their best to get the river to earth but failed.
His ancestors who angered the renowned sage Kapila were reduced to ashes!
To get them a place in ‘Pitru Loka' river Ganga had to be brought down to earth. It was the indefatigable effort of Bhagiratha

that made it possible for river Ganga to arrive on earth from heaven!
He was fired with the zeal and obligation for his ancestors and performed severe penance meditating on the river.
Pleased with his devotion and commitment Ganga presented herself before Bhagiratha. He was happy at her presence.

He reminded her how she took birth from the sacred feet of Lord Vishnu when as Vamana he took Viswarupa! Emperor Bali had then performed abhishekam to the lotus feet of the Lord with the water from his kamandalu! That water became river ‘Mandakini’ and called ‘Vishnupadi!’ also!

Goddess Ganga asked why he performed such a severe tapas. Bhagiratha told her about the fate of his ancestors and how they can attain Pitru Loka by her touch!
While agreeing to his desire, she said that she would be descending to earth with terrific speed and reach the nether world-- patala loka!’
Then all his efforts would be in vain! She was reluctant to come down to earth as she would be polluted when sinners and others bathe in her waters!
Bhagiratha said that she would be purified when great saints, sages and seers take bath in her waters. He said that only Lord Siva could control the speed of descending Ganga and that he would request the Lord to help him! Goddess Ganga agreed to descend on the head of Lord Siva first!
With redoubled energy once again Bhagiratha performed penance propitiating Lord Siva! When the Lord appeared Bhagiratha explained his aim and how his ancestors could reach ‘Pitru Loka'.
He requested the Lord to receive the speeding Goddess Ganga in his matted locks and release her slowly later so that she could follow him!

Lord Siva stood firm with raised chest and with both hands on the back with his ‘trisula’! Ganga came down with terrific speed! Creator Brahma and Indra and all the other Devas stood in utter amazement to witness the grand spectacle! Bhagiratha was extremely happy at the thought of his ancestors reaching their destined Pitru Loka'! But suddenly Ganga became proud at the thought of Lord Siva receiving her on his head! Sensing her pride and arrogance the Lord imprisoned her in the maze of his matted locks! Ganga disappeared in the matted locks of the Lord! Bhagiratha was shocked at this and prayed to the Lord for the release of Ganga.

Pleased with Bhagiratha the Lord released Ganga slowly through a branch of his matted hair! Ganga followed Bhagiratha as he led her to the place where his ancestors were reduced to ashes by the furious look of sage Kapila.
On the way the waters disturbed the penance of sage Jahnu who took the entire river into his kamandalu!! Bhagiratha had to beg his pardon for the release of water from sage Jahnu! Thus Ganga came to be called “Jahnavi!”

The water that fell in drops on earth formed into “ BinduSaras” and was called “ Sapta protsava.” It branched out into seven streams. Three streams ran towards the east, three to to the west and the seventh followed Bhagiratha to the spot where his ancestors were reduced to ashes!
As soon as the waters of river Ganga touched their ashes all the ancestors of Bhagiratha reached ‘Pitru Loka' that was denied to them for long! Called as ‘Mandakini’ in heaven, the river came to be called as Ganga on earth! Since it was considered as the daughter of Bhagiratha, it was named BHAGIRATHI the holiest of all rivers!

Thus through the tenacity, perseverance and hard work of Bhagiratha river Ganga descended to earth! It is an inspiring story for all to work ceaselessly for the achievement of an ideal
There is no substitute for hard work in achieving our goal! impediments and obstacles would be there but we have to overcome all with faith, devotion and prayer! ancestors could not achieve in their lifetime! Let him be our role model in our life!

Ganga Godavari Panchvati story 
The story of the Godavari river is told in this excerpt from the Kotirudra Samhita of the Shiva Purana.
In this account, the sage Gautama, who is a mind-born son of Brahma, is engaged in Tapasya (deep meditation) on the Brahmagiri mountain when there is a hundred-year drought in the area and thus crops can't grow.
So for the welfare of others, he starts engaging in Tapasya to Varuna the ocean god, who appears before him after six months.
Varuna denies Gautama's request for rain, because it would go against the wishes of the gods, so Gautama instead asks for "divine everlasting water yielding permanent results." So Varuna tells Gautama to dig a ditch, and then Varuna fills it with divine water and says this:

O great sage, let there be a perennial supply of water in this ditch that has become sacred.
This will becomes famous on the earth by your name. Charitable gifts made here, rites performed here, penance pursued here, the sacrifices done here for the gods, and the Shraddha offered here to the manes, everything will be imperishable.
So Gautama and other sages in the area come to the new body of water and start planting crops and the like again.
But on one occasion, Gautama sends his shishyas (disciples) to get water, but they're stopped by the wives of the other sages, who want to get water first.
The disciples complain to Gautama's wife Ahalya, who goes to the body of water and collects water before everyone else.
The other sages are furious at this petty incident, so to get revenge they pray to Ganesha, who appears before them. The sages ask him to force Gautama to leave his hermitage; Ganesha first advises them not to try to harm someone who has only done them good, but they insist.

So Ganesha approaches the sage Gautama, taking the form of a feeble cow, and starts eating Gautama's crops.
To shoo the cow away, Gautama throws some blades of grass at it, but as soon as the grass touches the cow he sees it fall dead.
Gautama is shocked that he has committed Gohatya (cow-killing), a supreme sin in the Hindu religion, so he takes his wife and leaves the hermitage in order to undertake an arduous course of repentance that involves circumambulating the Brahmagiri mountain, going around confessing his sin to everyone he encounters, and making Lingams to worship Shiva.

Finally Shiva appears before him, and Gautama asks to be made sinless. Shiva laughs and says that Gautama hasn't committed any sins, and that Gautama is such a great sage that even looking at him makes other people sinless. In any case, Gautama asks Shiva for Ganga to be brought there, so that he and others could be purified of their sins. So Shiva gives Gautama "the essence of the earth and heaven" (whatever that means), which was apparently Gautama's inheritance from his father Brahma, and I guess Gautama uses that essence to summon the goddess Ganga. Shiva tells this to Ganga:

O goddess, till the advent of the Kali Yuga, when the son of Vivasvat shall be the twenty-eighth Manu, you shall stay here alone.
I think this is a scrambled translation, by the way; there are only 14 Manus who rule in a given Kalpa, not 28. It probably means "till the advent of the 28th Kali Yuga, when the son of Vivasvat shall be the Manu", because the current Kali Yuga is the 28 Kali Yuga of the Vaivasvata Manvantara. And it probably means the end of the Kali Yuga, not the beginning, because the Godavari river is still here.

In any case, Ganga says that she'll only agree to stay if Shiva also stays there, so Shiva manifests himself as Tryambakeshwara (meaning the three-eyed lord), one of the twelve Jyotirlingas (Lingas that appeared after Shiva manifested as a pillar of light.)

So Ganga agrees to stay there as a new river, initially called the Gautami river but now known as the Godavari river.
Gautama and his disciples bathe there to purify themselves of sin.
And even the sages who tried to take revenge on Gautama are eager to get rid of the sins.
Ganga is initially reluctant to purify these men who had been so cruel to Gautama, but then Gautama convinces her to relent and he digs a ditch for her to emerge from and purify the sages of their sins.
That ditch is the famous Kushavartha Thirtha at the Tryambakeshwara temple.

On a side note, like many parts of the Shiva Purana, at least some of this account seems to be a later interpolation, because it apparently references the Pachayata, a group of five gods who are worshipped in the Smartha sect founded by Adi Shankara, so it's an anachronism.
Also, the reference to Ganesha may be a later interpolation, because references to Ganesha in the Mahapuranas are few and far between.

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Guruji Vij R
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Story of Pitrupaksh

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Shraddh or Shraddh offered during Pitru Paksh in the month of Ashwin (September  October) is of great importance in Hindu religion. Shraddh is the ceremonies and ritual performed for the departed souls of dead ancestors. It is believed that the souls will attain peace by the Shraddh rituals pefored during the fortnight.1. This ritual is also referred as the Mahalaya Shraadh. 
The dark fortnight which falls in the Hindu calendar month of Bhadrapad (September) is known as Pitr-Paksha or Mahalay Paksha all over the Hindu World. This period is regarded to be an ideal ocassion to perform rites for the deceased ancestors to keep their spirit gratified for years.

Significance
It is a traditional religious belief that deceased ancestors from Lord Yamaraja's region visit their homes on earth during this time. So, if the rite of shraddha is performed on one of the days in the fortnight, then the subtle bodies of ancestors is considered to remain gratified for years.


Pitru Paksha reminds us of our subtle existence and requirement of our subtle or spiritual needs in the form of rites like shraddha to ensure a smooth passage from physical existence to the subtle planes. By focussing solely on gross sciences, many of these subtle measures are not practiced, even forgotten in western countries.
Funeral rites and Shraddha are different. While funeral rites are considered inauspicious, Shraddha is auspicious and gratifying.


Observance
Hindu scriptures state that the mahalay shraddha may be performed everyday from the full moon day (pournima) till the new moon day (amavasya) of the month of Bhadrapad. However, if this is not possible then it is customary to perform the mahalay shraddha on the date (tithi) of this fortnight corresponding to that of one?s father?s death (if applicable)


The ritual of shraddha should be performed for one?s deceased father, grandfather, great-grandfather on the paternal side and the mother, grandfather, great-grandfather on the maternal side. One can also perform these rites for one?s deceased stepmother, grandfather, great-grandfather, great great-grandfather, grandmother, great-grandmother, great great-grandmother, wife, son, daughter, paternal uncle, maternal uncle, brother, paternal aunt, maternal aunt, sister, son of paternal uncle, son-in-law, nephew (sister?s son), father-in-law, mother-in-law, teachers, priests, friends, the Guru and disciples. The names of all those alive should be excluded from these rituals

There are 12 types of Shraadh in the Hindu religion. These are explained as follows:
1. Nitya Shraadh: In this ceremony sesame seeds, grains, water, milk, fruit, vegetables and food are offered to the departed soul daily.

2. Neimitik Shraadh: It is also known as Ekodisht Shraadh and here, food is offered to an odd number of priests say 1, 3, or 5 in number.

3. Kaamya Shraadh: Here, prayers and respect is offered to the departed soul with the aim of fulfilment of some wish.

4. Vriddhi Shraadh: It is done for gain of prosperity and children. Only those people who have gone through Upanayan Samskar should perform it.

5. Sapindan Shraadh:Here four clean vessels are taken and in each some water mixed with fragrance and sesame seeds is taken. These four are symbolic of Pretaatma (wandering spirits), Pitaatmaa (spirits of higher souls), Devaatmaa (spirits which are divine) and other unknown souls. Then the water from the first vessel is poured into the second.

6. Paarvann Shraadh: It is done on a moonless night or on some special occasion.

7. Goshtth Shraadh: It is done for the gain of cattle.

8. Shurdhyarth Shraadh: It is done with the help of priests for gain of wealth, amd for appeasing scholars and ancestors.

9. Karmaang Shraadh: Here, prayers are offered to the ancestors when a woman becomes pregnant or when Seemaantonayan and Punsavan Samskars are being accomplished.

10. Deivik Shraadh:Here, oblations are made with ghee in the holy fire for good luck in travels and to seek the well wishes of deities.

11. Oupcharik Shraadh: It is done for physical health and riddance from diseases.

12. Saanvatsarik Shraadh: It is the best among all Shraadhs and it is accomplished on the day on which the soul departed. It is a very important ritual for in the text Bhavishya Purann Lord Sun says - I do not accept the prayers of a person who does not perform Saanvatsarik Shraadh and neither do Vishnu, Brahma, Rudra and other deities.

Hence, one should surely carry out this ritual each year on the day the ancestor passed away. Since Shraadh is one of the most important it is imperative that the karta should perform the same, with faith, devotion and reverence. Only then, will the true intent of the ritual be fulfilled and the performer of the ritual feel completely gratified. The ceremonies performed during Pitr-Paksha have very special effects. According to a legend, the offerings during the Shraadh to the departed reach the "Pitris" immediately, due to a boon from Lord Yama (the God of death). It is also stated in the texts that a person who does not accomplish the Shraadh of his dead parents has to suffer much in life and even after. He may even be born in lower planes of existence as a result

Date (tithi) of Hindu month  Name of the shraddha  Meant for whom  Specialty of the ritual


1. The fourth (chaturthi)or the fifth (panchami) [during the reign of the Bharani lunar asterism]
Bharani One who has passed away during that year 


2.  The ninth day (navami)
Avidhva navami* A woman ancestor who has passed away before her husband Instead of the Shraddha rituals, a meal is offered to a married woman (savashna)


3.  The thirteenth day (trayodashi)
Balabholanitera (its name in Gujarat, India) Child ancestors who have passed away Offering to crows(kakbali)


4.  The fourteenth day
Ghatchaturdashi Ancestors who had an accidental death Only after the Shraddha, he/she attains a position among the Petris or Divine Fathers in their blissful abode called Pitri-loka. Generally, considered most desirable and efficacious when Shraddha is performed by a son. Ritual of Shraddha should be performed for one's grandfather, father on the paternal side and the mother etc on the maternal side. Names of all livinzg poersons should not be associated with the rituals

The Sanskrit word "Shraadh" refers to the ritual performed by a Hindu in order to offer homage to one`s deceased ancestors (Pitri). `Shraadh` also means `Shraddha` which stands for unconditional, limitless reverence. The sons or the grandsons of the departed person pay respectful homage to their deceased parents and grand parents by performing this ritual. It is believed that after the performance of the ritual, the soul of the dead relative is appeased and it attains Moksha. Shraddh liberates the ancestors, since the mantras chanted during Shraddh ceremony, reaches the dead ancestors soul through the atmosphere and space. This day is also thought of as a day of remembering the ancestors and parents.

Shraadh is performed every year on the anniversary of the death of the person as per the Panchang or during the dark fortnight called Pitri Paksha. The Mahalaya Shraadh is performed during a fortnight called as the " Pitru paksha" in the month of Ashwin of the Hindu Vikram samvat.  Shraadh can also be performed on every New Moon day or " Amavasya".

During the period of the Shraadh, the relatives of the deceased only take vegetables, protein-less food, and sunned rice without salt. Sons of the deceased shave their head on the day prior to Shraadh and observe various rituals. On the day of the obsequies, the karta treats his family, the priests and even the neighbours to a feast prepared according to their means. People also donate clothes and other items to Brahmins and relations. A Shraadh is actually performed for three generations of Pitris (the father, the grand-father and the great grand-father), or to all Pitris. Three cakes are offered to the father, grandfather and great grandfather.

During the Shraadh offerings of round balls of rice, flour along with accompaniments of sacred grass, flowers is made, along with repetitions of mantras and texts from the Sam Veda. The entire ceremony is conducted at any sacred spot such as the margin of a river. A person who performs Shraadh is known as the "Karta" and he invites Brahmins on that day and performs a "Homa" as way of expressing his heartfelt gratitude and thanks to his parents and ancestors. The karta offers food to the Pitra by putting cooked rice and vegetable into the fire in very small quantities and also adding just a small piece of cooked vegetable. He serves and treats them with all hospitality and finally does "pinda Pradaana". The Brahmin priest helps the Karta to perform the ritual.

Similarly, there are a series of actions to be performed and karta repeats the mantras after the priest and performs the actions as instructed by the former. In addition, to the main priest, two more brahmins are invited to the house during the ritual. Through mantras, one is nominated as the Pitra and the other as the guide; hence the karta is supposed to imagine they are his own father, grandfather and great grandfather and treat them as such with all respect. After the ritual is over, the Karta then gives "dakshina" to the priests and only after the consent of the priests, he and his family have the food. The karta also shows respect to the Brahmins, like giving a foot-wash and dress consisting of cotton dhoti utensils gold silver cow and many things as per the financial strength of one self

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DOING COMPLETE SHARAD PUJA  AT PANCHVATI
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INCLUDES FOOD YAGYA HAVAN PINDI SHARRAD
CLOTHS TO BRAHMIN, ONE DAY FOOD,
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FEEDING THE BRAHMIN  (BREAKFAST,LUNCH,TEA DINNER)  Rs151.00 per day

CLOTHS OFFERING TO BRAHMIN Rs351.00

DOING ONLY SHARAD PUJA IN NAME OF PERSON PASSED AWAY Rs1900.00

(ABOVE CHARGES ARE PER PERSON DOESNOT INCLUDE ANY OTHER CHARGES)
Pitra Shraad’- Rites in Honour of Manes more about sharad

“shradehya yat kriyate tat”

Poornima (full Moon night) of ‘Bhadrapad’ month and the dark half of the lunar month of (i.e. fifteen days) are called ‘Shraad Paksha’or ‘Mahalaya Paksha’. These days are the remembering days of the ancestors and sages & saints. ‘Shraad’ i.e. “Shradehya Yat Kriyate Tat” that means that, which is performed with intense reverence.

Our manes and ancestors who worked hard for our well-being, who had shed their blood, they must be remembered with reverence so whatever embodiment they are passing through they should be at peace & rest painless oblation of cooked rice be made for the manes as also gratification libation of water be made.

Gratification means satisfaction or satiety. They can be satisfied if we act upon their ways of life. The ways & means of their life, the religion & culture they lived for is to be followed and retained by us. We must put our sincere efforts for the same. This makes them satisfied it is for sure. we should make such efforts that gods, manes and sages must be kept satisfied, we should make self-analysis or analyse our actions for the sake of their satisfaction , i.e. the manes and the saints whom we have chosen to give due regards. At least once in a year, we should respect upon seriously; without any prejudice as to where have, we reached and where were we lost?

‘Shraad’ retains the tradition and keeps on to the cultural heritage. We must show our gratitude to our manes by worshiping them & paying homage to them during these days

Human embodiment has been granted for the sake of getting out of debts. We are indebted to our sages & manes. We have to reflect upon as to how can we get out of the debts of such people our manes (i.e. man of actions), during this fortnight of the dark half of Ashwani month.

‘Shraad’ karma starts from the gratification (libation of water) be made for the safes where in sages must be gratified before grating our manes since the greatness, grandeur and the divinity of Indian culture is thankful to the saints & sages. Whatever dignity does India enjoy on the global stage today; it is first because of our ancestors.

Those sages, who do ‘Tap’ themselves and brighten the future of a common person society is indebted to them. To pay off their debt we should disseminate their thoughts & ideas in order to retain their cultural heritage. It is the only way for the satisfaction and the gratification of our manes.

Q1: What is ‘shrad’ .why is it performed?

Ans: ‘Shraad’ contains the total hart of our faith & fidelity in fact ‘shraad’ is such performance, which is made out of total reverence. All sorts of actions made for the manes & the deceased ones come under the category of ‘shraad’. It’s a religious performance made in a classical way for the satisfaction of the manes. In our classical books, three types debts have been mentioned i.e. debts of the gods, debts of the sages and debts of the manes.
In ‘Karamkaand Margdeep’ it is mentioned that to pay off the debts of the manes & to honour the ‘Pitri Vrat’, the libation be made to the manes for all the sixteen says (the dark half of the Lunar Ashwani month and also Poornima of ‘Bhadrapad’) and on their special day ‘shraad’ be performed. Apart from this during all the days of Pitra Paksha(ie the above mentioned sixteen days) all know & unknown manes are remembered to.

Q2: From which date &day does ‘shraad paksha’ starts and how long do it last?

Ans: In our classical books the fifteen days starting from the 1st day of ‘Krishan Paksha’ (the dark half of lunar Ashwani month) lasts till the fifteen day ie (Amavasya)of the month have been calculated as ‘Shraad Paksha’. Sometimes run short of a date. In older times, ‘Poornima’ of Bhadrapad was not included in ‘Shraad Paksha’.
Since in one fortnight Poornima falls and the lunar month of Bhadrapad has to be calculated in Shraad now a days. An argument has been given in support of the above that such ancestors who expired on ‘Poornima’ day, no such date is fixed for them during ‘shraad’ period. Even on Amavasya day, a provision for satisfaction & the gratification of ‘Sarvpitra’ i.e. (all manes) has been made. So ‘Poornima’ of lunar month of Bhadrapad has all been added to these fifteen days of ‘Shraad’ period.

Q3: How & for whom ‘Shrad’ can be performed?

Ans: During ‘Shraad’ period, prayer to this effect may be made to our manes with all faith us. Even remaining in their spiritual form, they attain a seat and accepting our worship may kindly forgive us for our mistakes. Oblation of cooked rice or kneaded flour (i.e. pindh) is offered to them and gratification (libation of water is made for their satisfaction & gratification) respectively.
In such a performance ‘Pind daan’ (offering oblation of cooked rice or kneaded flour) is made for our last three progenies i.e. father, grandfather & the great grandfather. It is said that enchanting of Mantras besides reciting name of the ‘Gotra’, our names accept to our prayers performing ‘Shraad’ for the manes in ‘Shravana’ constellation, instantly remove away the family problems.

Q4. How many types of ‘Shraad’ are there?

Ans: In Bhavishyat Puran twelve types of ‘Shraad’ have been mentioned. In Vishnu Puran and Garud Puran also, reference of ‘Shraad’ has been mentioned. First is ‘Nitya’, the daily ‘Shraad’ that is performed every day. Daily routine is itself called ‘Nitya’. The second one is ‘Naimatik’ i.e. one which is performed for the sake of a particular ‘Pitra’ (Mane). Third, is ‘Kamya’ ‘Shraad’ which means such a performance which is made to fulfil a special desire or to attain certain perfection. Fourth, is ‘Paarvan’ ‘Shraad’ which is made as per the provision of ‘Amavasya’. The fifth type of ‘Shraad’ is called ‘Vridhi’ ‘Shraad’ i.e. a ‘Shraad’ performed for the sake of propagation of the progeny or for the sake of one’s children’s marriage.
The sixth type of ‘Shraad’ is called ‘Saapindh’ in which a desire to meet (to pay a visit) our manes is made. In such a ‘Shraad’ such feeling is expressed as if we wish to work & cooperate with the ghostly spirits of our manes. From seventh to the twelfth type of ‘Shraad’ the process of ‘Shraad’ is like that in a common ‘Shraad’. So these have been called as ‘Gosthi’, ‘Pret’ ‘Shraad’, ‘Karmaang’, ‘Devik’, ‘Yaatrarth’ and ‘Pushtyarth’ respectively. It is also said that for the sake of our manes two types of yajna are made. One is ‘Pishathpitra’ yajna and the other is ‘Shraad’.
‘Shraad’ performance is made on 96 occasions. These are- twelve ‘Amavasya’] four ‘Yugadi Tithis (Dates), 14 Manvadi Tithis, 12 Sankranti, 12 Vaidyati Yogas, 15 Mahalya shraad, 5 Aashtak Shraad, 5 Anushataka Shraad and rest of five are called Daily, Naimatik, kaamya, Paarvan and Vridhi Shraad. They have already been mentioned earlier.

Q5. Who are the righteous of performing Shraad?

Ans: Our classical books, tell that it is only the son, who is righteous of performing ‘Shraad’. It is one of the reasons, which Indians wish for a male child. In case of having no male child, a widow woman is righteous of performing ‘Shraadh’ for her husband! Even son of the daughter i.e. grandson is also righteous of performing ‘Shraad’ for the parents of his mother. Owing to the practical problems, one’s brother (a person of same Gotra) or one having the same Gotra has been given the right of performing ‘Shraad’. In fact, this tradition of performing shraad is another special way of worshipping our ancestors of ancestors. Shraad or Tarpan i.e. ‘oblation’ & liberation are made for the pacification of the parted soul.

Q6. In Shraad Paksha what type of performances are required to be made at home for the sake of satisfaction & the gratification of their manes.

Ans: In case due to certain reasons or certain unavoidable circumstances we cannot move to a pilgrim place, a pure & pious place a river or a religious place, we can perform the following Shraad karmas at our home.
On Shraad day (the Specific ‘Indian tithi’, death date of the manes), prepare sweet dish with milk and rice. Take one cake made of cow dung and lit it completely. Now keep this lit cow dung cake in a clean pot over a clean place. Offer that sweet dish (made of milk and rice) three times over this cake. Now make libation (with water) from a clean glass of water. Next day put this material at the root of a Pipal tree or a Banyan tree. Now from among the eatables prepared in the kitchen first make offering to cow, then to a black dog and crow. After this offer the food to a Brahmin and later you can take meals from out of the prepared food. Now see off Brahmin after giving him cash & offerings.

Q7. What types of results, can a shraad maker attain by, after performing ‘Shraad’?

Ans: After having performed Shraad, we can be freed of the debts towards our manes. Performing shraad karma in a classical way, our manes get satisfied and they give us blessings.
In case you wish to give alms for pacification of a departed soul or in memory of departed soul it must be given.

Q8. How are ‘Shraad’ karmas beneficial to us?

Ans: ‘Shraad’ is a special type of action performed with total reverence for the satisfaction of our manes. Our great ancient sages have said that no other way is as beneficial to us as ‘Shraad’.
In ‘Kurm Puran’ it has been mentioned that one who performs ‘Shraad’ karma to his manes with his total reverence and with complete concentration he lives a happy and prosperous life and finally attains liberation from cycles of births.
As per ‘Garud Puran’ ‘Shraad’ performed with total reverence do satisfies our manes and they grant us long life, children, name & fame, the eyesight, health & wealth and strength & property as well.
As per ‘Markandeya Puran’, been satisfied with the offerings made by ‘Shraad’ our manes grant us long life, progeny, wealth, money, education, worldly comforts, kingdom, heaven and the final liberation.
According to the ‘Brahma Puran’, one who serves his manes even by offering them simple food with reverence and faith, no one in his family ever remains unhappy. The small pungent of the liberation offered by him to his manes with total reverence can satisfy his ancestors in whatever embodiment they may be. So been satisfied they wish for our benediction & final liberation.
It is said that one who died in childhood (i.e. premature death) can be satisfied through the water of ‘Saamarjan’.
When we reflect upon its importance, we find that during performance of shraad karma one gains his total benediction by washing out the feet of Brahmin (representing his manes) before offering him food and making ‘Aachman’ after food.
In Vishnu Puran, it is mentioned that when we perform ‘Shraad’ with total reverence it satisfies not only our manes but lord Brahma, Indra, Rudra, both Ashwani Kumars, Ashtvasu, the air, vishavveda, the sages, men & animals, birds, the creatures like snakes and snails all other types of living beings in air, water or ground are also got satisfied.
Therefore, a son should make gratification (libation of water) all the sixteen days of ‘Shraad’ i.e. poornima of Lunar Bhadrapad month and fifteen days of the dark half of the lunar ashwani month apart from ‘Shraad’ on his date (Indian Tithi) of death.

Q9. Why in PitraPaksh crow is given such an importance? Why they are offered first bite of the food?

Ans: Starting from the poornima of lunar bhadrapad month till amavasaya of the lunar ashwani month (16 days) are called ‘Shraad Paksh’. In each & every family crows and dogs are searched during these days. Crow is symbol of ‘Pitrapaksh’. Offering food to crows & watering the Pipal tree our manes get satisfied. Why is crow considered a symbol of ‘Pitrapaksh’, it is the subject of research until date.
In fact during performance of ‘Shraad’ bites of food are offered along with offering the oblation of cooked rice or kneaded flour. In such performances apart from making yajna in the name of manes and offering food to Brahmin, the crows, dogs, fish & the cows are offered food. It’s practical reason is that a part of our hard earned money be distributed for social cause which can be used for offering food to others (i.e. in the name of our manes). In case we think of its spiritual cause, we find that our manes go on wandering in different worlds until they attain final liberation. Therefore, during the pitrapaksh i.e. 16 days of shraad we offer food to Brahmin, dog, crows, cows and fish in the name of our manes. It is believed that offering food to these persons & animals directly reaches to our manes and they get satisfied easily. Been satisfied they wish for our benefaction. It is very important to note that one should make gratification (give libation of water) to his manes on all the 16 days of ‘Shraad’ and on his specific date of death day should offer food to them by performing ‘Shraad’ Karma on that day. All of them have importance of their own.
Now, one can ask as to why such good deeds are performed during shraad days alone and not every time. The easiest answer to this question and also it is believed that due to various reasons our deceased ancestors visit our home and meet us during this fortnight in such forms. Therefore, considering these embodiments as our own ancestors we offer them food. It is said that performing shraad during this fortnight one can get freed of the ancestors debts.

Special features of Shraad

A person performing ‘shraad’ should not chew the betel leaf nor should he oil his body. He should not take meals at other’s place. He should not use iron utensils even steel utensils rather he should use ‘Dona’ (leaves folded in the form of bowls) or ‘Paatal’ (plate made of leaves) in place of utensils.
In Shraad karma use of ‘Shrikhand’ (a kind of sandal), red sandal, ‘Gorochan’ (a yellow pigment vomited by cow which is used in medicine) and white sandal is said to be auspicious.
‘Kasturi’ (musk), red sandal, ‘Gorochan’ (a yellow pigment vomited by cow which is used in medicine) etc & its essence may not be used.
‘Kadamb’, ‘Kewara’, ‘Moulsiri’, ‘Belpatra’, ‘Karveer’ i.e. strong essence and the red and black coloured flowers with strong essence as also flowers having no essence may not be used.
For performance of shraad the dark half of lunar month and the afternoon hours is the auspicious time.
The fourteen day of the lunar month is not advisable for performing ‘Shraad’ but such ancestors who had died during war or in an accident by armaments etc., it is auspicious to perform shraad for them in fourteen day of the dark half of the lunar month.
The eight mahurat of the day is called ‘Kaal Kaput’. At these hours, the heart of the Sun gets lower down so the donation made in the name of manes during these hours is eternal.
The noon hours, ‘Khangpatra’, ‘Nepal Kambal’, silver, ‘Kusha’, sesame, cow & ‘Douhitra’ are also known as ‘Kutap’, meaning the use of above eight objects is auspicious for shraad performance.
While performing shraad the body and mind should be pious and pure. One should be pure at heart. One need not get angry or go hasty. The place for performing shraad should be such where one can easily be concentrated


What is called ‘Pitra Dosh’?

The word ‘Pitra’ has two meanings. Firstly, it means father and the second meaning is ancestor (deceased manes) living in subtle body. In our classical books like ‘Brihatprashar’, ‘Saravali’, Jyotish Ratnakar this word is been used in both these meanings. I am hereby discussing the ‘Pitra Dosh’ with reference to the ancestors living in the subtle body.
In our Indian classical books various worlds like ‘Naaglok’ (the Hades), ‘Gandharav Lok’ (demigod world) etc., have been mentioned. One of this is ‘PitraLok’ (the world of the manes or deceased ancestors). Our manes live in ‘Pitralok’. Such manes are not in a position to liberation. Om the other hand, they remain inclined to their dear ones. Those people living a family life perform oblation and libation for their manes, their manes become strong and capable enough they grant auspicious results to their progeny. Manes for whom shraad is performed do take care of their own people of their own people of their family. They grant them long life, health, wealth & prosperity. On the other hand, such people as do not perform oblation & libation to their manes, the manes go weaker and they attain births in lower embodiments such as ghostly life etc. In such a birth, they remain annoyed with people of their family and create obstacles in the works & the progress of their family. Under such circumstances, those who do not make oblation & libation to their ancestors such natives face poverty, meet accidents, suffer family quarrels, marriage, children and job related problems. They have many such adverse results. Such a situation is known as ‘Pitradosha’.

‘Pitradosha’ in the Natal Horoscope

Among the nine planets, Jupiter indicates our deceased ancestors and the manes. When Jupiter is afflicted, not well placed it is weak and conjunct with or aspected by a malefic planet or conjunct with Rahu it confirms ‘Pitradosh’

Remedies to ‘Pitradosha’

In case of ‘Pitradosha’ existing in the horoscope oblation & libation may be made with total reverence to your manes. Beg of your pardon from your manes for your mistakes and pray them to remove all the troubles.
When oblation is offered in the form of cooked food rice or the kneaded flour at Gaya (a place in Bihar, India) and Rudrabhishek made ends up the ‘Pitradosha’.
Conducting recitations of Shrimad Bhagwat for a week as also invoming your manes for listening to ‘Bhagwat Paath’ be made in a proper manner. It also removes ‘Pitradosha’ and the manes yet freed of their ghostly embodiment. 
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