Pitru Paksha literally translates as “fortnight of the ancestors”; Pitru means “ancestors” and Paksha means “fortnight”. It is a time when Hindus partake in ceremonies to honor and remember their deceased parents, grandparents and great grandparents. The beginning of Pirtru Paksha is signaled by the full moon after Ganesh Chaturthi (Ganesh Birth Festival) and ends with the new moon which signals the beginning of Navratri (Nine Nights of Durga). The fall equinox commences during this time and so the holiday usually takes place between September and October. This year Pirtu Paksha will be from September 24th to October 8th 2018.
-Parents and ancestors (pitris) are given a place of special veneration in Hinduism. Indeed, according to Hindu scripture, departed ancestors can remain in contact with their descendants and have obtained the ability to grant health, wealth and happiness… but also calamity. Because of their assumed powers, pitris (ancestors) are worshiped and served on the level of deities. The holiday of Pitru Paksha is a time set aside for the most intense ancestral devotion of the year. The special ceremonies surrounding pitris worship is called “Shraaddha”
-While the metaphysical and ceremonial aspects of the pitris are dealt with throughout Vedic literature, they are most focused on in the Yajur Veda and the epic Mahabarata. It is in the Yajur Veda that we first see ceremonies and prayers to the pitris, who are said to eat cakes presented to them by their descendants, to whom in return they offer long life and wash away their sins.
-While the metaphysical and ceremonial aspects of the pitris are dealt with throughout Vedic literature, they are most focused on in the Yajur Veda and the epic Mahabarata. It is in the Yajur Veda that we first see ceremonies and prayers to the pitris, who are said to eat cakes presented to them by their descendants, to whom in return they offer long life and wash away their sins.
a He offers to Soma with the Pitrs a cake on six potsherds, to the Pitrs who sit on the straw fried grains, for the Pitrs prepared by Agni he milks a beverage from a cow which has to be won over (to another calf).
b This for thee, O father, and for thy line;
This for thee, O grandfather, great-grandfather, and for thy line
Do ye Pitrs rejoice in your portions.
c May we gladden thee,
O bountiful one, fair to see;
Forth now with full chariot seat
Being praised, dost thou fare according to our will;
Yoke, O Indra, thy two bay steeds [1].
d They have eaten, they have rejoiced,
The dear ones have dispelled (evil),
The radiant sages have been praised with newest hymn;
Yoke, O Indra, thy two bay steeds.
e The Pitrs have eaten, the Pitrs have rejoiced, the Pitrs have been glad, the Pitrs have purified themselves.
f Go away, O ye Pitrs, Soma loving,
With your majestic ancient paths;
Then reach ye the kindly Pitrs
Who carouse in company with Yama.
h Mind let us summon hither
With the praise of Naraçansa
And the reverence of the Pitrs.
h Let mind return to us [2]
For vigour, for insight, for life,
And that long we may see the sun.’
i May the Pitrs restore mind to us,
May the host of the gods;
May we belong to the band of the living.
k Whatever hurt we have done to atmosphere, to earth, to sky,
To mother or to father,
May Agni of the house free me from this sin;
May he make me blameless
In respect of all the ill we have wrought.
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The Mahabrata describes the pitris (ancestors) as being a subset of the godhead themselves, the godhead is in them and they are the godhead, and their worship secures one’s place in the abode of the preserver Vishnu.
“Vrishakapi said, I ant the Creator of the worlds. I am resolved to create those that are to be called Pitris.–Saying these words, he began to think of those high ordinances that should regulate the rites to be gone through in honour of the Pitris. While thus engaged, he saw that the three balls of mud, shaken off his tusk, had fallen towards the South. He then said unto himself,–These balls, shaken off my tusk, have fallen on the Earth towards the southern direction of her surface. Led by this, I declare that these should be known henceforth by the name of Pitris. Let these three that are of no particular shape, and that are only round, come to be regarded as Pitris in the world. Even thus do I create the eternal Pitris. I am the father, the grandfather, and the great grandfather, and I should be regarded as residing in these three Pindas. There is no one that is superior to me. Who is there whom I myself may worship or adore with rites? Who, again, is my sire in the universe? I myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am the one cause (of all the universe).–Having said these words, that God of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on the breast of the Varaha mountains, with elaborate rites. By those rites He worshipped His own self, and having finished the worship, disappeared there and then. Hence have the Pitris come to be called by the name of Pinda. Even this is the foundation of the designation. Agreeably to the words uttered by Vrishakapi on that occasion, the Pitris receive the worship offered by all. They who perform sacrifices in honour of and adore the Pitris, the deities, the preceptor or other reverend senior guests arrived at the house, kine, superior Brahmanas, the goddess Earth, and their mothers, in thought, word, and deed, are said to adore and sacrifice unto Vishnu himself. Pervading the bodies of all existent creatures, the illustrious Lord is the Soul of all things. Unmoved by happiness or misery, His attitude towards all is equal. Endued with greatness, and of great soul, Narayana has been said to be the soul of all things in the universe.’”
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So close to the divine source are the departed ancestors that honoring them is considered superior to honoring even the deities themselves.
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The acts done in honour of the Pitris are superior (in
point of merit) to those done in honour of the deities.
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Yet, the relationship between ancestors and descendant is symbiotic, the pirtis subsist on our offerings, but also our general devotion and worldly achievements.
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the pitris that subsist upon the gifts called svadha, and asceticism and the sciences, and the (celestial) herbs with diverse virtues, came, O monarch, and took up their stations in the welkin, making a great noise
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Because the health and wealth of the pitris depend on the health and wealth of their descendants, they make it a point to increase the progeny and wealth of those descendants who partake in their veneration.
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The Pitris of that man who act according to this ordinance become gratified with him and remain always cheerful. The progeny of such a man increases and inexhaustible wealth always remains at his command.’
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However, the pitris are not indiscriminate in who they bestow their blessings. One must be sure to keep a clean diet (or clean activities) and to worship the devas regularly if they wish to be rewarded by their ancestors.
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He who with regulated diet and vows worshippeth the Pitris and the gods there, obtaineth the fruit of a sacrifice that is capable of bestowing the fruition of all one’s desires.
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Due to their place of great respect, it should not be surprising that the absence of ancestor veneration is reported to be a sign of prevailing sinfulness in the world.
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When sinfulness prevails in the world, men cannot own and enjoy their own wives and animals and fields and houses. The deities receive no worship, the Pitris no offerings in Sraddhas, and guests no hospitality, when sinfulness is not restrained. The regenerate classes do not study the Vedas, or observe high vows, or spread out sacrifices, when sinfulness is not restrained.
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It should be noted, even though one is asked to first venerate the ancestors of their own line, it is of course customary to give offerings to the ancestors of friends and relatives, because in the end we are all come from the same place and we should wish blessings upon all peoples, regardless of where they come from.
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Having offered oblations of water first unto the ancestors of one’s own race, one should next offer such oblations to one’s (deceased) friends and relatives. When one crosses a stream on a car unto which is yoked a couple of oxen of variegated hue, or from them that cross a stream on boats, the Pitris expect oblations of water. Those that know this always offer oblations of water with concentrated attention unto the Pitris, Every fortnight on the day of the New moon, one should make offerings unto one’s deceased ancestors. Growth, longevity, energy, and prosperity become all attainable through devotion to the Pitris.
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The stories and ceremonies surrounding the pitris in Vedic literature are extensive, what I have presented here is only a fraction of the knowledge one can gain about the pitris from reading Vedic literature, especially the Mahabarata. While the philosophy and rituals behind this festival may be intense, I encourage you to venerate your pitris in a way that makes sense to you. It could be a simple prayer accompanied by a specially prepared dish and lighted candles, putting out pictures of your ancestors or doing a genealogy chart. If you feel like you want to keep more in line with Vedic tradition, you may want to consult your local temple or pundit. However, I encourage you to celebrate this very special and unique holiday, in any way you can, and to remember your ancestors who gave you life.
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