Narasimha Avatara or The Man-Lion Incarnation

The story of Narasimha as described in the Bhagavata Purana (voluminous work in Sanskrit dealing with aspects of ancient Indian history, legend and mythology) is as follows:

In his previous Varaha Avatara Vishnu killed the demon Hiranyaksha. His brother Hiranyakashipu, infuriated by this incidence began to detest Lord Vishnu and his followers. His sole mission was to kill Vishnu by acquiring mystical power through years of austere penance. Brahma, chief of the deities pleased by Hiranyakashipu's austerities appeared, offering him a boon to personally fulfill anything he wished for. Hiranyakashipu was eagerly desirous to be practically immortal:

“Please let me not meet death from any of the living entities created by you. Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal. Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities. Furthermore, give me all the mystic powers attained by long austerities.”

One day while Hiranyakashipu was doing penance at Mandaracala Mountain, his home was attacked by Devraj Indra and other deities seizing the opportunity of his absence. At this point of time sage Narada intervened to protect Kayadu, who he described as 'sinless' and sheltered her in his ashram. Under the guidance of Narada, her unborn child Prahlada, Hiranyakahipu’s son, was moved by the transcendental instructions of the sage. On growing up Prahlada influenced by this earlier training of Narada, was gradually recognized as a dedicated devotee of Vishnu, much to his father's disappointment.

Finally Hiranyakashipu infuriated at his son's devotion to Vishnu, his rival, resolved to kill Prahlada. He tried throwing him down a mountain, drowning him and poisoning him. However each time round his diabolic attempt was foiled by Vishnu's innate divinity. Prahlada refusing to acknowledge his father supremacy over the universe, claimed Vishnu as the all-pervading preserver.

Finally Hiranyakashipu pointed to a nearby pillar and asked, "O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?" He heated an iron pillar and commanded his son to embrace it.

Prahlada then answered, “He was, He is and He will be” and instantly wrapped his arms around the pillar which did not sear him.

Enraged, Hiranyakashipu smashed the pillar with his mace. Soon enough a tumultuous sound heralded the manifestation of Vishnu as Narasimha springing from the pillar and in quick defense of Prahlada attacked his father. Hiranyakashipu could not be killed by a human, deity or animal, as per Brahma’s boon so Narasimha incarnated as a part-human, part-lion. He struck Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and tore the demon apart on his thighs (neither earth nor space). Using his sharp claws as weapons, he killed the demonic force. The Kurma Purana details the preceding battle in which he escapes pashupata, a powerful weapon and describes how Prahlada’s brothers headed by Anuhrada and thousands of demons were led to the valley of death (yamalayam) by the man-lion avatara. The same episode is related in the Matshya Purana 179, several chapters after its version of the Narasimha advent.

Even on killing Hiranyakashipu none of the present demigods could placate Narasimha's fury, not even Shiva. All the gods and goddesses entreated goddess Lakshmi, his consort, to placate him but in vain. Finally at the request of Brahma, Prahlada was presented to Narasimha who was eventually calmed by the prayers of his dedicated devotee. Before leaving for his divine realm, Narasimha rewarded the wise Prahlada by declaring him king.

Based on this story, followers firmly believe that Narasimha inevitably protects his sincere devotees when they are in grave danger. He saved Adi Sankara from being sacrificed to the goddess Kali by a Kapalika. Thus Adi Sankara composed the Lakshmi-Narasimha stotra or panegyrist.

Varaha Avatara or The Boar Incarnation

In Hinduism, Varaha, the third avatara of Vishnu manifests as a boar. The incarnation symbolizes the resurrection of earth from pralaya or deluge and the establishment of a new kalpa or cosmic cycle. He fulfils his dharma as a Vishnu avatara of defeating Hiranyaksha, a demon who had carried earth (prithvi) to the bottom of the cosmic ocean. The combat between Lord Varaha and Hiranyaksha lasted a thousand years, which the Lord finally won because of his innate divinity. Vishnu married Prithvi in this avatara.

Varaha is depicted as having a boar’s head on a man’s body with four arms. Two of them hold the wheel and conch-shell while the other two hold a mace, sword or lotus or make a gesture of blessing. Earth is held between the boar’s tusks. In the Varaha Purana the form of narration is a recitation by Varaha.

Pralaya or destruction of the cosmos in the great flood, during the Satya Yuga, was followed by the beginning of a new kalpa or cycle of existence. Brahma, Creator of the Universe, was engrossed in the mighty task of creation but Earth or Bhudevi, ravaged by surging waves and burdened with the rising sins of creation sank to the bottom of the fathomless ocean.

The Bhagavata Purana describes the boar manifesting from Brahma’s nostril and details Vishnu’s battle with demon Hiranyaksha. Miserable Brahma, ardently appealed to the preserver Lord Vishnu, "O Lord, please come to my rescue and retrieve Mother Earth". Soon enough a tiny white boar manifested out one of Brahma’s nostrils, smaller than his thumb in size. To his sheer surprise, the boar continued growing in size until it had assumed a gigantic form and Brahma realized the Boar or Varaha was none other than Lord Vishnu.

The Vayu Purana affirms that the boar delighting in water was the perfect choice for bringing earth back onto the land. Storming through the clouds, He plunged into the ocean. After a frantic search, the Varaha Incarnation discovered Bhudevi, stuck in the ocean-bed which he penetrated with his tough tusks and dug up. Then, he carried her upwards, towards the surface.

Meanwhile, the disruptive demon, Hiranyaksha arrived on the scene. A formidable foe of the deities, attaining a boon from Brahma by severe penance, the asura used to invite gods for combat and often defeat them with his ferocity. He approached Varuna, the water god, for battle but the deity aware of his evil intentions plus his own limitations, instigated Hiranyaksha to pose a challenge to Vishnu.

He gathered the news from Narada Muni, the divine sage and a dedicated devotee of Lord Vishnu that the Lord was escalating upwards from the ocean with Bhudevi on his tusks. Blinded by pride and arrogance, Hiranyaksha leapt into the ocean and spotted the Varaha Avatar bearing earth. The Varaha, heedless of the Asura’s confrontation, safely deposited Bhudevi on the shore, bestowing Divine Benediction on her, "May you fit into the Divine order".

A terrific battle ensued since it was time to ward off evil, possible only by Vishnu’s valuor. Simultaneously, Brahma cautioned the furious Varaha, "Twilight is approaching and in an hour he will become more powerful and formidable. So, slay him quickly and rid us all of the menace." The warning urged the Lord to cast the fatal deathblow upon the vicious Asura. The demon was destroyed and peace restored to the Universe. Brahma and all deities, expressed their gratitude by eulogizing The Lord`s Magnificence.

Varaha Avatara very much like Matsya and Kurma Avataras, endorses the eternal truth that God can descend in any form, while coming to the rescue of the virtuous. Thus it is imperative for religion to impart the essential knowledge that God resides in every creature since all are but His manifestations.

Kurma Avatara or The Turtle Incarnation

Kurma, the second avatara of Vishnu belongs to the Satya Yuga like the Matsya Avatar. Vishnu manifested in the form of a half-man half-tortoise, the lower half being a tortoise. He is normally resplendent with four arms and sat on the bottom of the ocean after the Great Flood. A mountain was placed on his back by the other gods so that they could churn the ocean and find the ancient treasures of the Vedic people.

The Devas had lost their inherent glory and power. Devraj Indra, the king of Devas once insulted the headstrong sage, Durvasa who enraged cursed him with the loss of power and prestige. Soon enough the Asuras wrecked havoc by dethroning the weak Indra and his associate deities.

The Devas feared that the Asuras would take over the whole world. Therefore, they prayed to Brahma, who suggested that they churn the Ocean of Milk in order to obtain the Nectar of Immortality. However, the Devas could not undertake the task themselves and struck a temporary truce with the demons to participate in the churning.

Clever Brihaspati, the teacher of the Devas manipulated the demons and allured them with the bright prospect of the ambrosia and abundant wealth lodged in the sea. After immense toil, the Deva-Asura group somehow uprooted the Mandar Mount to carry it to the ocean but the assignment seemed impossible so Vishnu commanded his Vahana Garuda to place it on the ocean.

The churning of the ocean commenced with Mount Mandar and Vasuki wrapped around it. Each side would hold an end of the snake and pull on it alternately causing the mountain to rotate which in turn would cause the ocean to churn. However once the mountain was put on the ocean it began to sink deep down. The mightiest of Devas and Asuras could not hold it and desperately resorted to the help of Vishnu.

Then, Vishnu incarnated in the form of Kurma to support the mountain.The upper right arm held the mace of Vishnu called Kaumodaki, symbolizing the power of knowledge which exalts the mind bequeathing immense physical and mental power. Thus the mace is also identified with Goddess Kali, the power of time, who destroys all that opposes it.

The second right hand of Kurma Avatar holds the lotus, which signifies detachment. The flower blooms in muddy water but neither water nor the dirt can mar the beauty of its petals. Vishnu delights in life’s pleasures but never gets lured by the charms of the world very much like the lotus.

There is a discus in the upper left hand of the Kurma Avatara called the Sudarshana which literally means beauteous sight. The symbol of a sharp instrument it removes all obstacles in attaining enlightenment.

The other left arm of Kurma holds the conch, symbolizing existence. When blown, the conch produces a primeval sound from which creation evolved.

Kurma Avatar, dived into the ocean, and lifted Mandar, by placing it on its robust back. The elated Devas and Asuras fervently resumed churning with the Lord helping out.

When the churning was in full swing the impurities of the ocean threw up the deadly poison, Halahala threatening to suffocate all living beings. Helpless the Devas ran to Lord Shiva who collected it in his palm and drank it. Alarmed his consort Parvati stopped it in his throat with her hands, causing the throat to turn blue. Shiva is called Nilakantha (nila[blue] kantha[throat]} due to this incidence. Various people animals and treasures emerged from the ocean .Sura the goddess and creator of wine, apsaras or divine nymphs, kaustubha the most valuable jewel in the world, ucchaishravas the divine horse, kalpavriksha the wish granting tree, kamadhenu the first cow and mother of all cows, Airavata the mount of Indra and Lakshmi the goddess of fortune and wealth.

As soon as the poison was removed, the Devas and Asuras resumed churning. Suddenly Dhanwantari, physician of the deities, emerged with the jar of nectar, conferring immortality. Devas watched the Asuras rushing to grab the nectar before everyone else. The terrified Devas appealed to Kurma for help who then revealed himself as the female avatara of Vishnu, Mohini.

The Asuras were struck by the dazzling Lord Vishnu in the enchanting form of Mohini and scrambled to enjoy her unprecedented beauty. Unaware that Lord Vishnu in the guise of an enchantress had descended with a specific purpose.

Infatuated, the Asuras gifted the jar of ambrosia to this ravishing woman and entreated her to distribute it among them. The damsel distracted the Asuras now totally under the spell of her charm. Mohini secretly served it to the Devas first and made sure that there was no nectar left for the Asuras. One asura, Rahu, suspected foul play and drank some nectar but before he could gulp it Vishnu slit his throat.

Then to the utter amazement of the Asuras, Lord Vishnu assumed his true form and they soon gathered that He had appeared before them as Mohini. They demanded of Vishnu their share of Nectar; but merely got a smile from him in return. Mounting Garuda, Lord Vishnu flew away to his realm.

The now immortal Devas easily triumphed over the Asuras having regained their original grandeur and might. On the advice of Lord Brahma Devraj Indra called for peace and returned to his domain with the Devas.

Lord Vishnu thus restored the lost glory of the righteous who sought refuge in him; and vanquished the aggressive unrighteous having no faith in him.

Lord Vishnu in this manner saved his True Devotees from dissolution so as to hand down divine knowledge and saved the Vedas from destruction to ensure Creation after the Dissolution.

The Matsya Avatara or The Fish Incarnation

The very first avatara in Hindu literature the Matsya Avatara epitomizes all the various incarnations of God that follow. Preserving all life forms in a boat during the deluge, the incarnation establishes the concept of Manus for each Great Yuga coupled with the task of recovering the lost Vedas.

The Shrimad Bhagavatam narrates that Brahma's day was about to get over. All creation is dissolved except the Vedas lodged safely inside Brahma's body as he slumbers and are given back to the universe in the next Cycle of Creation. Brahma yawned and the Vedas flowed out of his lips during this moment of respite. A cunning demon named Hayagriva observing the process of dissolution, resolved to become eternal by all means. Spotting this opportune moment, he virtually swallowed the Vedas.

Becoming immortal, Hayagriva was freed from the endless cycle of birth and death! The incidence violated the cosmic order because every being which is born must die and the asura would not release the Vedas into the next Cycle of Creation.

Vishnu, regarded as the preserver of the world during each period of its existence, was watching this scenario. Since Pralaya or dissolution was to follow soon the Vedas would be lost for the next spell of creation unless they were retrieved. Hayagriva lurking in the depths of the cosmic ocean was smugly complacent that he would be difficult to spot while the universe came to an end. Vishnu dedicated to keeping the balance between creation and destruction; decided that this avatara must identify the Manu for the next Cycle of Creation or Kalpa. (the period of a day of Brahma). (Manu is a progenitor of the world and its inhabitants, seen as a son of or personification of Brahma, fourteen Manus preside in succession over the universe in each kalpa) Vishnu chose a great and pious king named Satyavrata to become the next Manu.

When Satyavrata was praying, waist deep in flowing water, he scooped water from the river and found a tiny fish inside. As he was about to put it back in the river the fish asked for his protection from the larger fish. Soon enough the king put the fish into his urn but it grew bigger overnight. A bigger vessel became its container, then a pond nearby, followed by a lake and the widest river soon after but the fish continued to expand in size. The stressed king finally led it to the ocean where he became aware that it was Vishnu Incarnate himself playing this prank on him. Because of his good karma and consistently helping Vishnu, Satyavrata deserved to become the next Manu.

Vishnu told his devotee that the universe was about to be dissolved and all life would perish in seven days time. He instructed Satyavrata to build a giant ark, fill it up with the seeds, animals and plants required for the next spell of creation, get into the boat and wait for him at the appointed time. Vasuki, the king of serpents and the Saptarishis, seven eternal sages, were to accompany him.

The colossal fish arrived at the spot glowing with a golden light; the downpour leading to torrential water that would wash away the fatigued old creation. Vishnu towed the boat tied to a horn manifested on his head, using Vasuki as a rope for the turbulent night, equivalent to one cycle of creation. He hunted the oceans for Hayagriva, the Veda stealer. The demon was found and a terrifying combat ensued, with the fiend being finally torn apart.

During the deluge that night the Matsya Avatar kept the boat afloat and narrated the contents recorded in the Matsya Purana to Satyavrata preparing him for his role as the next Manu. The liberated Vedas were restored to Brahma so that he could resume the function of creation at the proper time. Consequently Lord Vishnu saved his true devotees from dissolution in the Matsya incarnation.

Dasavatar: The Ten Incarnations of Vishnu

In Hindu mythology, Avatara is the deliberate 'descent' of the Supreme Being. When the divine suffers division when it literally comes down to earth to spread righteousness and annihilate evil; it must be sustained and restored to wholeness once again by an accumulation of devotion. The term is used primarily for the Vishnu incarnations, the supreme god within the Hindu Trinity (triad of Brahma, Vishnu and Shiva) regarded as the preserver of the world during each period of its existence. He manifests in the world in each phase of dissolution as successive avataras voluntarily to impart important truths to humanity. The incarnations are usually equipped with extraordinary abilities aiding them in their divine play.

“For the protection of the good, for destruction of evil, and for the establishment of righteousness, I come into being from age to age,” states Lord Krishna,an avatara of Vishnu in the Bhagavad Gita, Chapter 4, verse 8.

The ten most famous incarnations of Vishnu are collectively known as the ‘Dasavatara’ in the Garuda Purana (1.86.10-11).

1. Matsya, the fish, manifested in the Satya Yuga.
2. Kurma, the tortoise, incarnated in the Satya Yuga.
3. Varaha, the boar, appeared in the Satya Yuga.
4. Narasimha, the half-man/half-lion emerged in the Satya Yuga.
5. Vamana, the dwarf, showed up in the Treta Yuga.
6. Parashurama, or Rama with the axe, materialized in the Treta Yuga.
7. Rama, Ramachandra, the prince and king of Ayodhya, ruled in the Treta Yuga.
8. Krishna ('dark coloured' or 'all attractive') manifested in the Dwapara Yuga. According to the Bhagavata Purana, Balarama is said to have appeared along with Krishna as an incarnation of Ananta Shesha; the thousand-headed snake regarded as the symbol of eternity on which Vishnu sleeps throughout periods of dissolution of the world.
9. Gautama Buddha (or 'the enlightened one') appeared in the Kali Yuga as Siddhartha Gautama.
10. Kalki (meaning eternity or destroyer of foulness) is expected to appear at the end of Kali Yuga, the current time period which will end in the year 428899 CE.

Shradh

Shradh is Held in Honour of Deceased Relatives Shradh is a ceremony held in honour and for the benefit of deceased relatives, observed at fixed periods,and on occasions of rejoicing as well as of mourning. The ritual is performed every year on the anniversary of the death of a person as per the Hindu Calendar or Panchang during the dark fortnight called Pitru Paksha in the month of Ashwin of the Hindu Vikram Samvat. A ritualistic custom unique to Hindu religion, the Mahalaya Shradh Pitru Paksh fortnight begins with Purnima in the Ashwin month. It is believed that the Shradh performed during this period is highly auspicious as it reaches the deceased relatives instantly making their souls rest in peace. Shradh can also be performed on every Amavasya or the last day of the dark fortnight of a lunar month. Matsya Purana The Matsya Purana mentions primarily three types of Shradh -one performed daily, another periodically and yet another with purpose (Kamya).The shradh performed for deceased ancestors with a single objective is known as Pitru Paksh Shradh in North and East India, Aadi Amavasai in Tamil Nadu, Karikadaka Vavu Bali in Kerala and Amavasi rituals in other regions.Expiating all sins of our ancestors it helps them attain moksha or salvation. The Upanishads and the Bhagavad Gita talk about the journey of the dead and endorse the importance of rituals dedicated to them.
Sacred Indian scriptures like the Vedas and Puranas explain the significance of Shradh with the Agni, Garuda, Vayu and Matsya Puranas guiding us on the procedures of the ritual.  The Rudras According to the Matsya Purana, Agni (fire), Vasus (name of a particular class of Vedic gods) and Rudras ( a title of a Vedic storm-god) act as intermediaries during Pitru Paksha Shradh and transport the rituals and food offered to ancestors who in turn bless those performing the ritual. As per a legend this is possible due to a boon by Lord Yama, the god of death in Hindu mythology. Pitru Paksha Shradh is also offered by people to ancestors whose death dates have been forgotten, relatives who had no children and those with gruesome deaths like accidents or murder. The ones who failed to perform barsi or the annual shradh (performed on the death date) also do Shradh during Pitru Paksha. Shradh and Funeral Rites Funeral rites and Shraddh are distinctly different from each other. Funeral rites or antyeshthi are considered inauspicious or amangal while Shradh are auspicious or mangal. To understand this concept it should be clear that when a person dies, his gross body or sthula sharira is burnt. This is antyaishthi or the last sacrifice offered in fire. But the soul cannot quit the earthly body without a vehicle of some kind. The subtle body or linga-sharira, the size of a thumb, is one in which the deceased person lodged in, hovers around the cremation ground. He is now a preta, the departed spirit of a dead person, particularly before funeral rites are performed. An embodied soul or jiva separated from the physical body at death is termed a preta. No longer equipped with a physical body capable of enjoying or suffering, he is consequently in a restless plight. While in this condition he is stated to be an impure being and all relations who participate in his funeral rites are considered impure until the first Shradh is performed. Furthermore, if a person dies away from his relations who alone can perform the funeral rites but are unable to do so, he becomes a ‘pishaca’, a fiend or demon, desirous of taking revenge for its misery by evil acts. The objective of the funeral rites carried out for twelve days after death, is not merely to give peace by libations of consecrated water to the troubled spirit but to bestow the preta with a transitional body, between the ‘linga’ or subtle body not destroyed by death and the ‘sthula’ or physical body, a body composed of gross particles, capable of enjoying or suffering, though not the same as the earthly body. In this manner gati can be attained or the preta progresses onwards with the soul transmigrating into a different body.   Sons of the deceased shave their head on the day prior to Shradh and observe various rituals. On the day of the obsequies, the son treats his family, the priests and even neighbours to a feast prepared according to their means. People also donate clothes and other items to Brahmins and relations. Equally important is feeding the poor.
The Linga Sharira or Subtle Body The ‘Bhagavad Gita’ reveals that on the eve of death the individual soul contracts all its energies, centering them in the subtle body. The individual soul lodged in the linga-sharira enjoying its needs from one birth to another, can be perceived only by Yogis with their mystical perception. Pinda Daan According to Hindu religion, life doesn't end with death which is just another link in the ongoing process of life. It is hoped that the next life of the departed soul will be better than the last one. The rituals performed for this purpose are Shradh Karma, and are conducted on the thirteenth day after the death of a person, signifying the end of the mourning period. The house in which the death had occurred is cleaned and purified. Some people even get a fresh coat of paint for the house. The pinda daan made on that day is not only for the deceased but also for three preceding generations of the departed. After the pinda daan (cake or ball of meal, flour or rice offered to spirits of ancestors by nearest surviving relatives), Lord Vishnu is worshipped. Once the process is over, the house is declared clean. A havan is performed. To appease the soul, bedding, jewelry and food are donated in charity. Thirteen brahmins are invited and fed along with 13 lotas (pots), 13 janeus (holy thread), 13 aasans (mats) and 13 Gitas being donated to them, in the hope that the departed soul is not left wanting for anything. The day of the cremation is supposed to be observed as the Punya Tithi (anniversary of a death). On this Tithi, a havan is performed and Gita path is done along with Brahmins being fed. After the death and till the first yearly Shradh, all necessary rituals are carried out in the house where the death took place. After barsi or the first yearly Shradh, all children can perform shradhs in their respective houses. When is Shradh performed? Throughout the Hindu world, departed souls are remembered during Pitru Paksha in the month of Ashwin of the Hindu Vikram Samvat.. On each day of the fortnight, special offerings are made to ancestors whose lunar date of death corresponds to that particular day. On Mahalaya Amavasya, the last day of the dark fortnight of a lunar month, the Amavasya Shradh or oblations can be offered to all those ancestors whose tithi (lunar date) of death is not known.
This year Pitru Paksha Shradh begins on September 15th 2008 and ends on September 29th 2008 with the Mahalaya Shradh also known as Sarvapitru Shradh being the most important day of the fortnight. Shraddh and Tarpan Ritual   Lord Aryama, the god of Pitru Loka It takes many months for the departed soul to reach Pitru Lok, the world inhabited by the souls of our ancestors. The word Pitras primarily means immediate ancestors, father, mother and so on. The ritual of Shradh performed to help the departed soul is called preta-kriya. Hence Shradh is not a funeral ceremony but a Pitru-Yajna (act of sacrificing or food offered to the spirits of deceased ancestors) or worship of departed ancestors somewhat different from a puja or ceremonial worship of a god.Shradh is associated with the benevolent deities Vasu, Rudra and Aditya of the ancestors’ souls. The mantras chanted during the Shradh and the rituals enable us to connect with these deities.’ The deceased person for whom the ritual of Shradh is being performed, is considered a follower of Vasu, his parents are followers of Rudra and his grand parents are followers of Aditya. Therefore during Shradh, the names of father, grandfather and great grandfather are representatives of Vasu-Rudra-Aditya respectively. Shradh is performed for three generations of Pitras or for all Pitras. Pindas are Offered to Our Ancestors During the Shradh offerings of pindas, round balls of rice, flour coupled with accompaniments of kusha or sacred grass and flowers are made to the father, grand-father and great grand-father. Tarpan or sprinkling of water is performed, along with repetitions of mantras and texts from the Sam Veda. The entire ceremony is conducted at any sacred spot such as a riverbank, seashore or some temples in India. A person who performs Shradh is known as the karta (usually the son of the deceased) and he invites Brahmins on that day and performs a homa, a method 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 hospitably and finally does pinda-pradaana. The Brahmin priest helps the karta to perform the ritual. A series of actions are to be performed and the karta repeats the mantras after the priest, doing 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 revere them with dedicated devotion. On completion of the ritual, the karta gives dakshina to the priests and only after their consent does he and his family have the food. The karta  shows respect to the Brahmins, like giving a foot-wash and dress consisting of cotton dhoti. By these offerings the son helps his father to dwell in joy with the Pitras. The rites that the son performs for his father are known as Sapindi karana. Rituals including the pind daan that are performed are said to reach the dead ancestors through the rays of the Sun or Surya. According to Matsya Purana, Vasus and Rudras act as intermediaries during the Pitru Paksha Shradh and transport the rituals and food offered to ancestors who in turn bless those performing the ritual. It is said that a year of humans is a day for the dead and therefore the ancestors enjoy the fruits of the annual Shradh throughout the year. Tarpan, Offering of Water to Ancestors Apart from expectation of pinda and offering of food to priests (Brahmins) from its descendants, the deceased ancestors’ souls also expect offering of water from them. By performing tarpan or offering of water to deceased ancestors’ souls, the pitars are not only appeased and leave us, but they also bestow long life, radiance, superior intellect, wealth, success and foodstuff (ability to digest the food consumed) on the host performing the tarpan. Shradh and Tarpan relieve the hunger and thirst of the departed soul during its journey to Pitra Loka, the abode of our ancestors' souls, which takes many months. Repaying the debt to ancestors is as important as making obeisance to God, sages and society. Performing Shradh has been cited as a part of dharma, the path of righteousness. The person who performs Shradh must realize that he is deeply indebted to his ancestors for birth, body, knowledge, wealth and sanskaras.The custom is a sort of thanksgiving under the guidance of a priest in accordance to the Shastras. It is stated in the Holy texts that a person who does not accomplish the Shradh of his dead parents has to suffer much in life and even after, being born in lower planes of existence as a result. Hindus invariably believe in reincarnation. It is said that a body changes with every birth but the soul remains the same. Hindu philosophy affirms that this cycle can be broken and the soul can be eternally put to rest by performing Shradh.

Varying customs of Shradh:

Recalling Departed Ancestors

The world over Hindus customs and rituals vary during the Pitru Paksha Shradh fortnight but the essence remains the same.

During this time span, relatives of the deceased eat only vegetables, protein-less food, and sunned rice without salt and others fast on that day. They refrain from venturing into new projects. Celebration and shopping sprees are put off and journeys are not undertaken. Some choose not to shave their beard or have a hair cut. People do not wear new clothes or even clip nails.

Sons of the deceased shave their head on the day prior to Shradh and observe various rituals. On the day of the obsequies, the son treats his family, the priests and even neighbours to a feast prepared according to their means. People also donate clothes and other items to Brahmins and relations. Equally important is feeding the poor. Whenever rituals dedicated to the dead are performed, people distribute food and clothes among the poor.

Usually performed on a riverbank or on seashore, there are also temples in India where the rituals can be performed. A small portion of the pinda prepared for the ritual is also given to crows who are believed to connect the world of the living and the world of the dead.

Are Shradhs Inauspicous:

The ancient Vedic scriptures advocate remembrance of ancestors with full concentration to gather maximum benefit from their blessings. All new activities are put off so that our attention is not diverted and we can concentrate on this most important task at hand. Grand sales in all the leading markets of Delhi and other cities come to an end and business invariably slows down.

Astrologically and religiously speaking this time span can not be inauspicious when the same is considered as the most auspicious time for remembering our ancestors? We need to comprehend the philosophy of honouring our ancestors responsible for our very existence and seek their blessings to follow the virtuous path advocated by them and thus accomplishing our goals with the least hindrance.

The Karma Theory:

One has to remember the karma theory and get detached in life, particularly after witnessing the death of loved ones and performing shradh. The ceremony illustrates that the body is annamaya deha or made up of food, meaning it is perishable. The pindas endorse that physical bodies consisting of food after death merge with physical matter. The soul is immortal and thus one should not grieve for the departed person but gather self knowledge before death arrives. 

Hiranyagarbha

The mantras do talk about hiranyagarbha from where the souls of the departed had come and are now returning.

A person in the mundane world has to be guided by Holy Scriptures and Saints when death knocks. Both endorse that one is not this earthly body and neither this restive mind but "Tat Twam Asi" which means that the Self in its original,  pure and primordial state is wholly or partially identifiable with the Ultimate Reality . 

Swami Sivanandji Maharaj

Sri Swami Sivanandji Maharaj discusses this subject in detail under, ‘What Happens To The Soul After Death!’

Chanting the Lord's name at the time of death helps greatly in the liberation of the soul. In fact, this practice is called Naam-Mahima or glory of the Lord’s name. In Srimad Bhagavatam the story of Ajamil elucidates this truth. If a person recites the Lord’s name during his life-time, he will intuitively chant it at the time of death. Gandhiji uttered, “Ram –Ram” even on being shot by a bullet!

There are 12 types of Shradh in the Hinduism. The details are given below:
1. Nitya Shradh: Wherein sesame seeds, grains, water, milk, fruit, vegetables and food are offered to the departed soul daily.

2. Neimitik Shradh: or Ekodisht Shraadh when food is offered to an odd number of priests say 1, 3, or 5.

3. Kamya Shradh: Prayers and obeisance is made to the departed soul with the aim of some wish being fulfilled.

4. Vriddhi Shradh: It is done for gaining prosperity and children.

5. Sapindan Shradh: Here four clean vessels are taken and in each some water mixed with fragrance and sesame seeds is taken. They are symbolic of preta-atma (wandering spirits), pita-atma (spirits of higher souls), deva-atma (spirits which are divine) and other unknown souls. Then the water from the first vessel is poured into the second.

6. Parvan Shradh: Observed on a moonless night or on some special occasion.

7. Goshth Shradh: It is done for the gain of cattle.

8. Shurdhyarth Shradh: Performed with the help of priests for acquiring wealth, plus appeasing scholars and ancestors.

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

10. Deivik Shradh: Here, oblations are made with ghee in the holy fire for good luck in travel and seeking blessings of deities.

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

12. Sanvatsarik Shradh: The foremost of all Shradhs, it is observed on the day the soul departed. A very significant ritual for in the text Bhavishya Purana Lord Sun states - "I do not accept the prayers of a person who does not perform Saanvatsarik Shradh and neither do Vishnu, Brahma, Rudra and other deities".