Thread by @SriSamavedam

Q: I read ‘Prēta Lōka Details’ article by Dr. Prasadaraya Kulapati garu in ‘Rushipeetham’ magazine. He himself wrote that it’s mentioned in Purānās. Are this kind of essays necessary?

(Full question in Image & Answer by @SriSamavedam ji from Rushipeetham Mag below) - #Thread

Your way of questioning is appreciable. Before saying ‘Own answers’, one should not ignore the word ‘Yōgis’. Here, ‘Coming up’ is what ‘Struck’ (Sphurana) to them in their deep tapas. Whatever strikes to such great ‘Yōgis’ are ‘Eternal Truths’ but are never imaginary.

If all the Purānās are brushed aside as ‘Imaginary’, then even the very Supreme Lord is imaginary. Further, all the stories of Divine Mother in Brahmānḍa Purāna, the story of Śiva in Śiva Mahā Purāna, the stories of Viṣnu in Viṣnu Purāna, all the auspicious days celebrated..

on the basis of Purānas- everything should become generated out of imagination. Then, one need not practice them. How is it that we say we only accept those dear and ‘Liked’ by us?

‘Rushipeetham’ is the forum honoring Vēdās and Purānās.

Though one can’t perform all the aspects mentioned in Purānās, there is no need to brush them aside. Those who can follow are still following. By the way, whatever facts are mentioned as ‘A story’ are not the fictional creation of Sri Kulapati garu.

As said in Bhagavad Gita, ‘tasmāt śāstram pramānam tē’, scriptural basis is essential. Mention of these are done with the support of those eternal scriptures. What is the mistake in quoting those scriptures?

Every religion has prescribed some ceremonies and rituals after death.

They give the ‘Pinda’ body to those Jivas. When those rituals are not performed, they are not freed from being ghosts. According to our stipulations, we have Pinḍōdaka Pradāna for some days. Only, the scriptural aspect that it is possible for one to remain as ghost if they are

not done, is mentioned there.

Among the many ‘Rich, scientific, and traditional aspects mentioned in our Purānās and Itihāsās for the welfare of mankind’, this ‘Dēhāntara Sthiti’ i.e. ‘Other state of the body’ is also a part.

These are detailed out extensively in Itihāsās such

as Rāmāyana and Mahābhārata. In Vēdās also, this knowledge is presented in great detail.

To perform these paternal ceremonial rituals, there is no need for everyone to study & chant Vēdās and know all the rituals. For the people of our religion, this tradition has been eternal.

To give a list of meritorious & sinners, that essay is not the occasion. That aspect will become another essay. With the intention that proper care shall be taken if 1 is made aware of the state after death, these aspects r revealed by our elders. This is related to the microcosm

How is it possible to prove this in macrocosm? Just like God, divine powers etc., all these aspects are related to the subtle worlds. If one does not even have faith in other worlds, then there is not even a topic about virtue and vice or merit and sin.

In fact, is this not the worldly argument of Chārvāka and other atheist schools of thought! Irrespective of our beliefs, their influence upon us is inevitable. While describing the two types of people in the world, he mentioned ‘Some believe in God but not in micro world.’

Here, ‘The faith in Supreme Lord’ is ‘Taking refuge in Him’. Faith in these negative forces is ‘To become aware of these aspects and take necessary precautions.’ Both ‘Faiths’ are different.

Those endowed with meditation, practice of Yōga, regular rigorous spiritual practice &

observance shall have the protection of God as well as the power to vision the microcosm. Those present in the path of such kind of spiritual practices can envision such things. Not everyone can achieve everything!

Those who could not achieve such status understand the knowledge of those who attained such high status, place faith in them, and move forward. That’s all.

Dr. Prasadaraya Kulapati garu is not just an erudite scholar and poet. With rigorous austerity, tapas for many years,

he is a great worshipper who envisioned the microcosm. His experience and knowledge are known to many passionate about Mantra Sastra. Hence, our attempt is to make his knowledge available to all.
This kind of details shall never agitate the minds of readers. They arouse thoughts.

Just because it might be disturbing to read a medical book listing diseases and cures, one should not say that such books should not be published. In fact, many wrote multiple letters asking us to publish such purposeful and precautionary articles.

As mentioned before, one need not be scholar, strictly austere, or knower of Vēdās to perform the paternal ceremonial rituals. Even to this day, many commoners from all groups of life are performing these rituals according to their set tradition.

In Tamilnadu, even to this day, many do not eat without offering tarpana to their ancestors. People from all creeds are doing accordingly. In our land also, apart from doing primary ceremonial rituals, many perform the worship of ancestors on Sankranti, Deepavali etc.

Only some who are devoid of Dharma have left this and come up with statements to support their laziness and negligence. That’s it.

One need not despise saying ‘Some Purāna’. To come to a decision, which Purāna did we study in original? All the Purānās are authored by Vēda Vyāsa.

Among those Purānās, mention of ‘Garuda Purāna’ is made in that article. Its original in Sanskrit is very vast. If 1 reads that in traditional ways, 1 can comprehend the many secrets mentioned therein. Many secrets related to medicine, astrology, mantra, & gods are narrated here.

Even in recently prospering branches of knowledge such as ‘Reki’, these were proven. Even foreigners, advanced in many other fields, are trusting them, proving them scientifically, and are authoring many works Maharshis told what exactly existed. They are not authors who..

write with ‘Imagination’. They are the ‘Seers of Truth’ who saw beyond the senses.

The work of ‘Rushipeetham’ is to pass the words of those Rishis and handover the knowledge present within them. In this process, there is separation of none. Performing Shrāddha & other ceremonial

rituals are part of our tradition. These are valid for all sections of the society.
जीवतो वाक्य करणं प्रत्यब्दं भूरि भोजनं
गयायां पिण्डदानं च त्रिभि: पुत्रस्य पुत्रता
says Dharma scriptures. ‘Venerating the words of parents while alive, later performing the ceremonial rites of

shraddha every year, & doing pindadāna in Gaya – These 3 actions represent the completeness of a son. Every1 has to clear the debts of Gods, Pitrus, Rishis, creatures, & fellow humans i.e. Daiva, Pitru, Rishi, Bhūtās, & Manushya respectively. This is the cardinal principle of SD.

To satisfy these 5 & get cleared of all the debts is acquiring Punya & 1 who does so is meritorious else malicious. At a macro level, this division is sufficient. Thats why Divine Mother is venerated with the nāma "Panca Yajña Priya". Among them, there is mention of Pitru Yajña.

1 should not infer the performing of some Vedic ritual, fire ceremony etc. from the term Yajña. Yajña is the worship filled with the emotion of gratitude. This tradition has been eternal even for commoners. Action plan for implementation to suit the same is stipulated by scripts.

They are available for people of all castes & creeds without any difference. These are the 5 debts everyone should clear. The inspiration to practice Dharma comes by providing understanding and interest to everyone about this five Yajñās & hence the revelation of existing facts.

Only what we like are not truths. Though we don’t like, & they feel bitter, truths are still truths. As mentioned by you, they are a part of the Supreme God’s creation, sustenance, and dissolution. In the continuous journey of Jiva, not just birth and death,

there are different bodies and tendencies attached from different worlds.

These are seen upon the referring of any Vēda portion, any Purāna, and any Itihāsa. People like Śrī Rāma, Dharmarāja, and many others themselves performed those rituals.

For a person like Bhīṣma born for a purpose, ceremonial rituals have been performed by Dharmarāja. Does that mean that Bhīṣma won't be liberated from being a ghost? No. Because, it is the duty of Dharmarāja. If there are no sons for the deceased, there are methods prescribed.

Generally, every jīva remains as a ghost till the ceremonial rituals in the initial days are completed. One gets released only after their completion. There is a ‘Possibility’ of becoming a ghost if the ceremonial rituals are not conducted properly.

But the important thing to understand here is that not everyone dead becomes a ghost. Depending upon the power of one’s sanskārās and Yōga, one shall not become a ghost and instead might reach exalted worlds or even get liberated. Great devotees, jīvanmuktas i.e.

liberated while present in body, Yōgis are of those nature. Though the deceased are noble & does not become ghosts, their sons should definitely perform ceremonial rituals following their traditions. Those rituals speed the upward journey of those deceased jīva.

Though the deceased attain liberation without becoming ghost, if their sons do not perform the ceremonial rituals, they are not cleared of the debts of Pitrus. To perform other rituals, they have to first perform some repentance rituals and obtain eligibility.

Also, those who perform these rituals devoutly shall certainly obtain the blessings of the departed divine people. Those who do not perform any Karmas for Pitrus lose eligibility to perform any other Karmas for Gods.
Preceptors, aware of customs and traditions, do not dine at

those homes who do not perform Pitru Karmas. Therefore, ‘everyone’ should perform those rituals to get free from the debt of Pitrus. There is no dispute in this aspect. It is the way of the world that one can’t become rich unless one works very hard.

But some may become suddenly rich without any effort. Just because of that, the way of world can’t be changed. One should still be taught that one can become rich only with hard work. Likewise, for some Yōgis these ceremonial rituals might not be necessary to obtain freedom from

becoming a ghost. Just because of that, it can’t be made a common rule for everyone.

There are many even today who envisioned & experienced the arrival & departure of jīvas with the power of their Yōga, meditation, and tapas.

In his book, ‘Autobiography of a Yogi’,

Paramahamsa Yōgānanda narrated all these facts. Books written after research by people like Anni Besant are available. It can’t be said that all those are to create turbulence!

At a macro level, they can be termed as useless. For an observative ‘subtle vision, the significance

becomes lucid.

A last word of lightning –

Shahjahan was imprisoned by his own son. While in prison, he saw a Bhāratīya performing ceremonial rituals for his parents on the banks of river Yamuna. He came to know what is happening there and lamented.

He lamented thus, ‘This person is performing rituals remembering his parents who deceased long ago. My son imprisoned me in this manner while I was still alive’.

Let’s hope that such ill fate shall not befall upon any Bhāratīya.