Yesterday, on Friday, 8 August 2025, the Śrāddha ceremony for my Mother, Swapna Dutta, was performed. The day before, on Thursday, 7 August 2025, the Ghāṭkāj (ritualistic water rites or ghāṭ-śrāddha) had taken place. It is now time to begin writing Chapter Four — the Śrāddha Chapter.
After working on this essay for several hours, I realised the draft was becoming far too long — a burden for both me to write and you to read. So, I have divided this chapter into three parts: 1) Introduction: Śrāddha and Śraddhā, 2) The Ghāṭkāj (ritualistic water rites), and 3) The Day of Śrāddha. For now, I'll begin Chapter Four, Part I.
 |
| Swapna Dutta, my Mother At the Naimisharanya temple grounds, Uttar Pradesh. A photo from 7 October 2019. |
Śrāddha and Śraddhā
The essential purpose of Śrāddha is to ensure the peace and liberation of the souls of parents and forebears. It is a ceremony that forms an unseen bridge between the living and the departed. Through it, we remember our ancestors, acknowledge the debt we owe them, and pray for their spiritual rest.
According to Sanātana Dharma (Hinduism), the soul is immortal, imperishable, and eternal. In the Bhagavad Gita 2.20, Krishna declares—
Śrāddha, the ritual to honour ancestors, derives from Śraddhā, meaning faith, devotion, and reverence. This rite embodies love, respect, and a deep sense of duty towards those who have passed.
The Āpastamba Dharmasūtra states—
The Manusmṛti speaks of it multiple times. Verse 3.82 says:
Verse 3.275 adds—
From Subal Chandra Mitra's Saral Bāṅgālā Abhidhān, 8th edition, we learn that Śrāddha (ritual for ancestors) is an adjective meaning endowed with Śraddhā". In usage, it refers to offerings made with reverence for the deceased — the duties owed to the ancestors.
It is clear, then, that Śrāddha (ritual) is inseparable from Śraddhā (faith, devotion, and reverence). Yesterday, when I was passing by the front wall of Garfa Kathamrita Udyan in a rickshaw, I noticed several fine relief sculptures and paintings. I had seen them before, but this time, one quote of Swami Vivekananda struck me more deeply—
.jpg) |
| "If you really want to do something, you will find a way. If you do not, you will find an excuse." — Swami Vivekananda |
This applies to Śrāddha as well — sincerity is everything. In the Bhagavad Gita 17.28, Krishna says—
This principle is found beyond Sanātana Dharma (Hinduism) too. In Islam, Khushūʿ (Arabic: خشوع) means humility, focus, and deep reverence in prayer. Allah does not look at the place, time, or social status. It does not matter whether a person is rich or poor, or if they are praying in a lavish golden palace or a small hut — Allah does not see these things. Allah accepts prayer only when it is offered with focus and reverence.
In Buddhism, the Dhammapada (verse 24) says—
Mindfulness is the path to the Deathless; heedlessness is the path to death. The mindful never die; the heedless are as if already dead.
In the Kesamutti Sutta, also known as Kalama Sutta, the Buddha warns against blind acceptance and urges personal verification of what is beneficial and good. In his final instructions in the Mahāparinibbāna Sutta, he says— "Strive on with diligence, free from negligence."
I have quoted several sayings in the paragraphs above. Many more statements and opinions could be collected on this subject. What is clear is that this is not a case of differing schools of thought—all sages have the same opinion. Across faiths and philosophies — theist, atheist, agnostic, or scientific — one message is constant— without sincerity and attentiveness, no meaningful act bears fruit.
Ṛṇa-traya — The Three Debts
Deva–ṛṇa — Debt to the Devas
The Vedas describe the Devas (gods) not merely as divine beings, but as personifications of nature and cosmic forces — the Sun, Moon, Wind, Fire, Varuṇa, and others. They constantly give without ceasing, sustaining life and livelihood. This debt is repaid through yajña (sacrifice), worship, and prayer.
The Ṛgveda says—
देवान्भावयतानेन ते देवा भावयन्तु वः।
IAST
Devānbhāvayatānena te devā bhāvayantu vaḥ।
Translation
Honour and nourish the Devas through sacrifice and devotion; in return, may the Devas bring you prosperity.
Ṛṣi–ṛṇa — Debt to the Sages
The knowledge of the Vedas, the teachings of Dharma, and the guidance of the spiritual path all come to us through the labour and insight of the Ṛṣis. Their research, austerity, and discipline opened the way for humanity’s spiritual growth.
The Manusmṛti (2.6) states—
Repaying this debt means studying, preserving, and living by that knowledge, and passing it forward to others.
Pitṛ–ṛṇa — Debt to the Ancestors
Our very existence — our birth, lineage, and social identity — is the gift of our forebears. It is a sacred duty to seek their peace during life and after death.
This debt is repaid through rites such as Śrāddha, Piṇḍa-dāna, Tarpaṇa, and the preservation of the family lineage. Among these, the Śrāddha ceremony is regarded as the foremost means of releasing oneself from the Pitṛ-ṛṇa.
Śrāddha — Types and Other Details
The Sixteen Forms of Śrāddha
According to the Dharmaśāstras (ancient Hindu legal and moral codes), there are sixteen principal kinds of Śrāddha—
- Ādya Śrāddha: the first Śrāddha performed after death, usually on the eleventh, thirteenth, or another prescribed day. Also called Prathamoddiṣṭa Śrāddha (first-designated Śrāddha).
- Agnihotrī Śrāddha: Śrāddha for one who has performed the Agnihotra sacrifice — Agnihotra meaning Vedic fire ritual for maintaining sacred fire. In some cases counted under Naimittika Śrāddha (occasional Śrāddha for special events).
- Apidāna Śrāddha: Śrāddha for the unsatisfied spirits — atṛpta ātmās, spirits with unfulfilled desires) who have no one to remember them. Also known as Apidānika or Apakṛta Śrāddha (Śrāddha for neglected or abandoned souls).
- Ekoddiṣṭa Śrāddha: Śrāddha for a specific individual. This is the māsika Śrāddha (monthly Śrāddha), performed every month for a year, making twelve in total.
- Goṣṭhī Śrāddha: Collective Śrāddha for many departed souls.
- Kāmya Śrāddha: Śrāddha conducted for a specific desire or purpose.
- Karmāṅga Śrāddha: Śrāddha performed as part of another rite or sacrifice.
- Naimittika Śrāddha: Śrāddha for special occasions such as solar eclipses or significant lunar days).
- Nitya Śrāddha: Daily offerings to ancestors — pitṛ-tarpaṇa, meaning libations of water for the forefathers.
- Pārvaṇa Śrāddha: Śrāddha performed on new moon day or other important lunar dates.
- Puṣṭi Śrāddha: Śrāddha for blessings of health, wealth, and long life.
- Sapiṇḍīkaraṇa Śrāddha: Śrāddha marking the merging of the departed soul into the lineage of ancestors — performed after the year-long aśauca, mourning period, is over.
- Śuddhi Śrāddha: Śrāddha to restore ritual purity to the family after a death.
- Tīrthayātrā Śrāddha: Śrāddha performed during a pilgrimage — tīrtha meaning sacred place, yātrā meaning journey), especially at Gayā (famous pilgrimage site for ancestor rites), where such rites are highly prevalent.
- Tripakva Śrāddha: Śrāddha for three generations at once).
- Vārṣika Śrāddha: Annual Śrāddha on the death anniversary.
Note: The exact list of sixteen Śrāddhas (rituals) may differ between communities, regions, and philosophical schools. The central idea, however, remains that these rites — from the time of death until the completion of the first year — guide the soul on its journey and bring it peace in the afterlife. Collectively, they are known as Ṣoḍaśa Śrāddha (the sixteen ancestor rites), a concept that unifies all these ceremonies under one framework.
Ādya Śrāddha (first Śrāddha performed after death)
As stated in Manusmṛti 5.83—
This period can also vary according to regional or sectarian customs, as well as family decisions. For instance, if a wife dies childless while her husband is still alive, some Sanātanīs (Hindus) perform her Śrāddha (ritual) on navamī tithi (ninth lunar day), though in most cases it is done on the ekādaśī (eleventh lunar day), trayodaśī (thirteenth lunar day), or other prescribed days. In the Nātha tradition, the Śrāddha of an unmarried deceased woman is performed on the fourth day after death. If an unmarried woman performs the Śrāddha of her deceased father or mother, this too is done on the fourth day.
From the time of a person’s death until the conclusion of the Śrāddha rites, the period is divided into five main phases:
- Antyeṣṭi (final sacrifice or funeral rites): Cremation or burial of the body. The term antyeṣṭi comes from antya (last) and iṣṭi (sacrificial rite), meaning "last sacrifice".
- Aśauca (period of ritual impurity): The early period after a death when the bereaved family refrains from daily rituals, observes purification restrictions, and devotes themselves to grieving and honouring the departed through prescribed rites.
- Ghāṭkāj or Ghāṭ Śrāddha (ritualistic water rites or waterfront Śrāddha): On the 10th day for Brāhmaṇas (priestly caste) and the 11th day for other Varṇas, Pūraka piṇḍa-dāna (supplementary offering of rice-balls) is made at a riverbank, pond, or reservoir. This Pūraka piṇḍa is not for feeding the departed but for forming the subtle (sūkṣma) body of the deceased in the afterlife. This day also includes kṣaurakārya (tonsure, shaving ceremony), in which mourning men shave their heads and beards.
- Śrāddha (ancestral offering ceremony): Remembering the deceased, offering Tarpana (libations of water), food, and other gifts to Brāhmaṇas, along with recitation of Mantras.
- Niyamabhaṅga (ritual conclusion of mourning restrictions): On the first or second day after the Śrāddha, the family resumes normal religious and social duties. This marks the conclusion of the Ādya Śrāddha.
The Garuda Purana
Any writing of Śrāddha would be incomplete without referring to the Garuḍa Purāṇa. Counted among the eighteen major Mahāpurāṇas in the Sanātana Dharma tradition, this work takes the form of a dialogue between Lord Viṣṇu and his celestial carrier, Garuḍa. The section known as the Preta–khaṇḍa deals extensively with the mysteries of death and what follows it — the journey of the soul, the domains of Yama, the consequences of one's deeds, and the cycle of rebirth. It explains in vivid detail how the soul leaves its mortal frame, the observances during the aśauca (period of ritual impurity), the role of Śrāddha and pitṛ–tarpaṇa (offerings made to the forefathers), and how a being attains heaven, hell, or another birth according to its Karma. The Garuḍa Purāṇa places strong emphasis on cultivating devotion, practising virtuous deeds, and living in harmony with dharma as the surest means of overcoming the fear of death.
First Stage of the Journey: Days 1–13
According to the Preta–khaṇḍa (section on the departed) of the Garuḍa Purāṇa (one of the eighteen great Purāṇas):
- Day 1: The Ātman (soul) leaves the sthūla-śarīra (gross physical body) immediately after death but remains for a while near its former body and surroundings.
- Days 2–5: The Ātman gradually forms the sūkṣma-śarīra (subtle body) and, summoned by the Yamadūta (messenger of Yama, the deity who presides over death), begins the journey. Family Śrāddha (ancestral rites) and piṇḍa-dāna (rice-ball offerings) provide it with strength.
- Days 6–10: The Ātman crosses harsh and fearsome regions towards Yamaloka (realm of Yama). Offerings of piṇḍa and jala-dāna (water) act as food and energy.
- Day 11: The Yamadūtas, envoys of Yama, guide the departed soul to the threshold of Yamaloka, (the dominion where Yama rules and departed beings face judgment.) Here, the karma-phala (the accumulated consequences and resulting effects of every deed) are examined and weighed.
- Day 12: Through Ghāṭkāj (ritual at a riverbank or pond), the fading sūkṣma-śarīra (subtle body) is transformed into a piṇḍaja-śarīra (ritually–formed body).
- Day 13: The final Śrāddha of this stage makes the path smoother, calmer, and wider for the soul's onward journey.
Second Stage of the Journey: Days 14–361
Day 14 onwards: The Ātman begins its main route through Yamaloka (realm of Yama). This path is long and demanding, with many tests and obstacles.
Duration: Traversing the path takes about 348 days. Adding the first 13 days gives a total of 361 days for the otherworldly journey.
Variation: For Brāhmaṇas (priestly class), the period is counted as 359 days. Community traditions and regional customs may slightly alter this number.
Heaven or Hell
According to the Garuḍa Purāṇa, once the journey of 359 or 361 days is completed, the soul's trial in Yamaloka reaches its conclusion, and its next destination is decided. Based on the weighing of virtuous deeds (satkarma) and sinful deeds (asatkarma), it is determined whether the departed will proceed to the heaven (svarga) or hell (naraka). If merit outweighs demerit, the soul is sent to the heaven, where the benefits of good actions are enjoyed. If sin outweighs virtue, the soul receives punishment in the hell. Where the results are mixed, the soul experiences portions of both states in succession.
The Garuda Purana contains vivid and detailed portrayals of both heaven and hell. Heaven (svarga) is described as a realm of reward for righteous living, where the soul experiences joy, peace, and abundance. Within the heaven are multiple planes, including Devaloka (abode of the gods), Indraloka (realm of Indra), and Gandharvaloka (realm of celestial musicians). The inhabitants drink amṛta (nectar of immortality), dwell in the company of deities, enjoy the music of the Gandharvas and the dances of the Apsaras, and live amidst jewel–encrusted palaces, fragrant gardens, perpetual light, and a life free from suffering.
Hell (naraka), by contrast, is the place of retribution for wrongful acts. The Purana lists twenty-eight distinct hells, each with its own form of torment — such as Raurava, Mahāraurava, Tāmisra, Andhatāmisra, Kumbhīpāka, Kālasūtra, and Andhakūpa. Each hell is assigned to punish particular sins: theft, murder, adultery, deceit, or the disrespect of one's teacher (guru), among others. The punishments include burning in fire, immersion in freezing water, piercing by sharp weapons, attack by ferocious beasts, and the agony of unending hunger and thirst. A soul remains there until its allotted punishment is completed, after which it moves forward according to its remaining karma-phala (results of past actions) and eventually takes rebirth.
After the sojourn in svarga or naraka, the soul prepares for rebirth. Entry into a new human womb takes place in accordance with the decrees and order of Yama.
Vārṣika Śrāddha
The Vārṣika Śrāddha (annual ancestral offering ritual) is generally performed at the end of this 359- or 361-day journey (or at the solar year's count of 365 days), marking the completion of the soul's passage. For the rite, an auspicious lunar date (tithi) is selected. In the case of Brāhmaṇas (priestly class), it is held on the 359th day; for other Varṇas (social classes), on the 361st day. Since the date of death itself corresponds to a lunar date, most families perform the annual Śrāddha exactly one year later on that same tithi (date). Alternatively, it may be conducted on the amāvasyā tithi (new moon) of the corresponding month. As with the Ādya Śrāddha (first funeral rite), the annual Śrāddha includes remembrance, worship, piṇḍa-dāna (offering of rice-balls to ancestors), homa (fire oblation), and feeding of Brāhmaṇas.
Disclaimers
A few words about disclaimers —
- The Śrāddha process and the post-death journey described here are presented according to Sanātana Dharma (Hindu) traditions. That said, the subject is immense, and many sacred texts provide far more elaborate accounts. This piece should therefore be read as a concise outline rather than a comprehensive treatise.
- The themes involved are not only extensive but also intricate. Contemplating and documenting the long path after death is, in my view, no easy undertaking.
- For reference, I have quoted from sources such as the Manusmṛti, the Garuḍa Purāṇa, and the Bhagavad Gita. However, I am not urging anyone to accept these accounts as unquestionable truth. I myself cannot claim to fully comprehend every part of these descriptions. Belief without understanding and heartfelt insight is hollow. You are therefore free to believe or doubt, to inquire and to investigate in your own manner.
And "Liberation"? Then will I not attain Mokṣa?
Disclaimers, or statements of limitation, usually appear either at the beginning or the very end of a text. In this case, however, there is still one final portion even after the conclusion.
According to the Garuḍa Purāṇa and the Upaniṣads, the journey of one who has attained mokṣa is entirely different from that of the ordinary soul. Such a liberated Ātman (soul) does not traverse the road to Yamaloka (the realm of Yama, the deity of death), nor pass through the processes of judgement leading to heaven or hell. Instead, it merges directly into the Supreme Self (Paramātmā).
Here is a fact worth noting: this state of mukti or mokṣa is regarded in Sanātana Dharma, in Buddhism, and in many other spiritual traditions as the ultimate goal of life. Until Nirvāṇa (complete liberation) is attained, the being must return again and again to this world. Birth follows death, and death follows birth — over and over. In the wheel's circular motion, joy and sorrow alternate, just as seasons change. Life may at times appear like a fairytale, and at other times as silence heavy with unspoken truths. Yet the cycle repeats, drawing one back again and again.
Perhaps for this very reason, Ādi Śaṅkarācārya gave his well-known awakening call:
Bhaja Govindam — Call upon Govinda, call upon Govinda, call upon Govinda, O mind clouded by illusion. When the final hour comes, neither riches nor scholarship will come to your aid — only the remembrance of Govinda will hold meaning.
Turn your thoughts to Him now, while time still grants you the chance. Life is as uncertain as a droplet of water resting upon a lotus leaf — trembling, unstable, ready to slip away at the faintest movement. The pleasures of the world may appear bright and inviting, but they are fragile and soon gone; they stir the mind into restlessness.
Understand that existence in this realm is touched by illness, poisoned by arrogance, and weighed down by sorrow and pain. O wayward mind, do not idle away what remains of your time. While breath still moves within you, and your limbs yet obey your will — seek Govinda, remember Kṛṣṇa, and hold His name close to your heart.
Call upon Govinda — Bhaja Govindam.
With that, the first part of the fourth chapter comes to a close.
Charaiveti.
স্বপ্না দত্ত, আমার মা (Swapna Dutta, my Mother)
- ● বাংলায় পড়ুন: প্রথম অধ্যায়, দ্বিতীয় অধ্যায়, তৃতীয় অধ্যায় (সংযোজন), চতুর্থ অধ্যায় (প্রথম পরিচ্ছেদ, দ্বিতীয় পরিচ্ছেদ, তৃতীয় পরিচ্ছেদ
- ● Read in English: First Chapter, Second Chapter, Third Chapter (Addendum), Fourth Chapter (Part I, Part II, Part III)
This page was last updated on: 10 August 2025
Number of revisions on this page: 2
Internet Archive Backup: See here
No comments:
Post a Comment
Please post your comment in this section. Keep it friendly and constructive by following our Comment Policy.
We kindly request you to use your Google account or provide your Name and Website URL when commenting. Please use anonymous comments only if necessary.