Pitru Kāryam another form of Īśvara Bhakti - Bhagavan Vyasa's guidance

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Invocation

O saha nāvavatu, saha nau bhunaktu, sahavīrya karavāvahai, tejasvināvadhītamastu, mā vidviṣāvahai.
O śānti śānti śānti.


Background

In the Vedas, particularly in texts such as the Rig Veda, Taitireeya Samhita, and various Brahmana sections, the concept of Ṛṇatrayam or the "Three Debts" is frequently mentioned. This principle guides us in fulfilling our obligations towards the Rishis (sages), Pitrs (ancestors), and Devas (gods).

Manu Smriti also speaks on this concept. For example, in verses 4.257-258, it is said:

" When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly concerns. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss."

Manu 6.35:

"After paying the three debts, one may focus on moksha (liberation). Seeking liberation without fulfilling these debts leads one downward."

Manu 6.94 adds that:

“A twice-born man, who maintains a focused and disciplined mind, adheres to the tenfold code of conduct and has fully discharged his obligations (the three debts owed to sages, ancestors, and gods), may then, after properly studying the Vedanta according to the established rules, pursue the path of asceticism and renunciation.”


Vedic References to Pitru Karma

The 10th Mandala (15th chapter) of the Rig Veda contains several Rik mantras dedicated to Pitru karma, such as:

“udīratāmavara utparāsa unma-dhyamā pitarah somyāsah…” (Rig Veda 10.015.01)

This verse calls upon the Pitrs to bestow blessings on the descendants. The goal of Pitru Upasana (worship) is to ensure proper progeny and the well-being of the lineage.

Another example is:

“āha pitn suvidatrām̐ avitsi napāta ca vikramaa ca viṣo…” (Rig Veda 10.015.03)

This Rik confirms that even though we offer these rites to the Pitrs, the ultimate giver of the results is Vishnu (Sri Hari), indicating that Ishwara is the karma phala dhāta (dispenser of results).


Manu further on Pitru Karma

Manu further elaborates in 9.186:

"To three ancestors, water must be offered, and to three the funeral cake. The fourth-generation descendant performs the offerings, while the fifth has no connection to them."


Upanishadic Insights

In the Brihadāranyaka Upanishad (1.5.16), we find a deep elucidation of the three worlds: Manushya Loka (world of men), Pitr lōka (world of the ancestors), and Deva Loka (world of the gods).

“atha trayo vāva lokā manuṣyalokā pitloko devaloka iti. so'ya manuṣyaloka putreaiva jayyo nānyena karmaā karmaā pitloko vidyayā devaloko devaloko vai lokānāgͫ śreṣhastasmādvidyā praśagͫsanti .. 1.5.16”

There are indeed three lokā: Manuṣyaloka (the lokah of humans), Pitloka (the lokah of the ancestors), and Devaloka (the lokah of the gods). This Manuṣyaloka is attained solely through putra (progeny), with no other rite granting entry. Pitloka is accessed through karma (rituals like Pitr Yagya or Agnihotra), while Devaloka is reached through vidya (knowledge or upāsana, i.e., meditative worship). Of these, Devaloka is the most superior, which is why vidya is highly praised as the best path.

Sri Sankara, in his commentary, reinforces that Pitrloka is won solely through rituals like Agnihotra, and not through progeny or upāsana. Devaloka, however, is attained through vidya (meditation/upasana), making it superior to Pitrloka.

For gaining more insight into the journey of the jeeva, please refer to Brihadāranyaka upaniṣad 6.2.16.


Gita on Pitru Worship

The Bhagavad Gita (9.25) provides a clearer understanding of worship and its results:

 yānti devavratā devānpitnyānti pitvratā.

bhūtāni yānti bhūtejyā yānti madyājino'pi mām .. 9-25..

 The worshippers of the devata go to them; to the pitru loka go the pitrvratāh (pitru worshippers); to the Deities (spirits) who preside over the elements go their worshippers; My devotees come to Me.

(Based on Sri Madhusudhana Saraswati comments): -

Here the upāsakas of devatas (divine beings - rudras, vasus, adityas), with japa, homa, āradhana, dhyana - are the sātvika kind - called devavratā; Here the focus is not in earning punya for further enjoyment, but the enjoyment consists in the upāsana itself.

In the case of rajasikas (who seek enjoyment here and in the upgraded lokas to come), they are typically pitrvratas, who adore them with srāddha, yānti etc. In the case of some, who has tamōguna pravrrti, they adore yaksas, etc... they do to those beings (as they crave special powers).

Now, the three things are important, especially devratas and pitrvratas - as they have the sanction of Sruti (as given above). But the clarity is given further by Sri Krishna, saying - those who worship me, reach Me Alone. In other words, the effort is about the same, but the direction when given to Ishwara (as antaryāmi, as atman, as kshetragya) - the result is infinity abiding in infinity (unlike other efforts which yield finite results).

This discussion highlights the hierarchy and differentiation of worship practices. Devata Upasana (worship of gods) and Pitru upāsana leads to finite results in the higher worlds, while Ishwara Upasana (worship of the Supreme) leads to liberation (moksha). Sri Madhusudhana Saraswati comments that Pitru and Devata Upasana, while important, should be performed as Ishwara Upasana—recognizing that these beings are manifestations of the Divine.

Refer to Gita 17.4 and 17.11 for more insights in this matter.


 Sankalpa for Pitru Karma: Insights from Śānti Parva.

Great clarity and insight come from Śānti Parva (Mahabharata) where Narada and Nara-Narayana discuss the importance of performing Pitru Kāryam. Even the Supreme Lord Vishnu, in His Varaha Avatara, performed these rites for the ancestors, demonstrating that even the divine sets a precedent for mortals to follow.

"Govinda, in the form of a boar, performed the ancestral rites, thus establishing that these rituals are to be performed by all."

This indicates that Pitru Kāryam is not only a means of honoring our ancestors but also a form of Ishwara Bhakti (devotion to the Lord).

Here is an excerpt from Dr. Adluri’s translation of the relevant sections in Śānti Parva.

(Mahābhārata 12.333.1–25 – Constituted text of the Critical Edition)

In ancient times, Govinda, taking on the form of a boar (Vārāharūpa), uplifted this sea-girdled Earth, which had disappeared. Later when sun reached noon position, following his own prescription, and making three rice-balls, the Lord performed the ancestral ritual dedicated to himself on them according to the proper procedure. [sa teṣv ātmānam uddiśya pitrya cakre yathāvidhi | sakalpayitvā trīn piṇḍān svenaiva vidhinā prabhu]

Sprinkling them with oil-rich sesame seeds [snehagarbhais tilair] issued from his own bodily heat, the Lord of divinities himself performed the concluding rite facing east [prāmukha ktavān svayam]. In order to establish the norm, he then spoke these words, “I, the creator himself of the world, am verily intent on creating the ancestors. When he was thinking thus on the ultimate rites of the ancestors [tasya cintayata sadya pitkāryavidhi], suddenly, the rice-balls which were flung from my two tusks in the southern direction [darābhyā pravinirdhūtā mamaite dakṣiā diśam] reached the earth. Therefore they [the rice-balls] are indeed the fathers.

I alone am to be understood as the father and the grandfather and likewise the great-grandfather established in these three rice-balls [pitā pitāmahaś caiva tathaiva prapitāmaha | aham evātra vijñeyas triṣu piṇḍeṣu sasthita]

There is no one else greater than me: who, indeed, can be worshipped by me? Who, moreover, is my father in the world? I, indeed, am the grandfather. I am also the father of the grandfather; I alone am the cause here. Thus, having spoken these words, the God of gods Vākapi [ity evam uktvā vacana devadevo vākapi], having offered the rice-balls with the elaboration [of ritual] on the Varāha mountain, worshipped his own Self [ātmāna pūjayitvaiva]

ye yajanti pitr̥̄n devān gurūś caivātithīs tathā |

gāś caiva dvijamukhyāś ca pthivī mātara tathā |

karmaā manasā vācā viṣum eva yajanti te

Due to this, auspicious minded one, the ancestors are understood as rice-balls [etadartha śubhamate pitara piṇḍasajñitā] and they perpetually receive worship as Vākapi decreed. Those who worship the ancestors, gods, gurus and elders and guests, as well as cows, the chief Brāhmaas and Mother Earth with thought, word and deed they indeed worship Viṣu himself.

tenaiṣā prathitā brahman maryādā lokabhāvinī |

daiva pitrya ca kartavyam iti tasyānuśāsanam |

 By Him (Ishwara) this world sustaining limit is established, Brāhmaa. This is His ordinance: [our kartavyam] rituals to deity and ancestors are to be performed.

Pitru Kāryam takes precedence over Devata Kāryam only when it is performed as an act of Ishwara Upāsana—wherein the Pitru Devatas are understood to be none other than Sriman Nārāyana Himself. In this perspective, honoring the ancestors becomes a form of worship directed toward the Supreme Being, elevating its significance beyond that of regular rituals for the gods. 

The following pramānika sloka from Mahābhārata highlights why pitkārya is considered higher than even devakāryam.

devakāryād api mune pitkārya viśiṣyate |

devānā ca pitr̥̄ā ca pitā hy eko ’ham ādita ||

 aha hayaśiro bhūtvā samudre paścimottare |

pibāmi suhuta havya kavya ca śraddhayānvitam ||

 Greater than ritual to be done for the gods indeed, sage, is the ritual to be done for the ancestors. From the very beginning, I am the only father of the gods as well as of the ancestors. Taking on the Horse-head form (Hayaśiras), dwelling in the northwestern ocean, I drink libations and sacrificial incantations which are properly offered with devotion.

 


Walking through Gita to gain perspective on viewing pitkārya as expression of Ishwara Bhakti (i.e. transforming it into karma yoga)

The scriptures—be it the Vedas, Upaniṣads, Manu Smriti, or the Mahābhārata —all emphasize the significance of Pitru Kāryam as an essential duty. However, it becomes even more profound when viewed as an offering to Īśvara Himself.  To instill this attitude in us, Sri Hari himself led with the example of doing the pitkārya (as seen in Śānti Parva).

This act of Sri Hari must remind us of Gita slokas 3.21.

yat yat ācarati śreṣha tat tat eva itara jana

sa yat pramāam kurute loka tat anuvartate .. 3-21..

Whatsoever a great person does, others follow in the same manner; whatever standard they establish, the world adopts and follows. (Bhagavad Gita 3.21)

Now walking through key verses in 9th chapter

"The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me through sacrifices, pray for the path to heaven. They reach the holy world of the Lord of the gods and enjoy divine pleasures in heaven." (9.20)

"They, having enjoyed the vast heaven, return to the world of mortals when their merits are exhausted. Thus, by following the injunctions of the Vedas and desiring material gains, they enter the cycle of birth and death." (9.21)

"Even those who worship other gods, with faith and devotion, worship Me alone, O Arjuna, but by the wrong method." (9.23)

Reflect: What is the wrong method referred to in 9.23?

Although all forms of worship ultimately reach Ishwara (the Supreme Being), those who worship other deities with the belief that they are the destination are following a misguided path. Their worship is sincere, but it lacks the higher knowledge (para vidya) that leads to liberation.

"I alone am the enjoyer and the Lord of all sacrifices. But they do not know Me in reality, and thus, they return to this world." (9.24)

Reflect: Worship of Devatas (gods) or Pitrus (ancestors) without understanding the supreme truth—Ishwara as the ultimate enjoyer and benefactor—results in temporary gains and returns the soul to the earthly plane.

"The worshippers of the gods go to the gods; the worshippers of the ancestors go to the Pitru Loka; those who worship elemental spirits go to those beings; but My devotees come to Me." (9.25)

Through the effort in Devata Upasana (worship of gods) and Pitru Kāryam (ancestral rites), if one realizes that these are forms of Ishwara Bhakti, the result is not just finite gains but the recognition of eternal, pure, and liberated self.

"Whoever offers Me with devotion a leaf, a flower, a fruit, or even water, I accept that offering from the pure-hearted devotee." (9.26)

"Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever penance you practice, O Arjuna, do it as an offering unto Me!" (9.27)

Reflect: This passage illustrates the principle of IshwarArpana Buddhi (offering everything to the Lord). Whether it is Devata Kāryam or Pitru Kāryam, if done with devotion and as an offering to Ishwara, it transcends ordinary actions and leads to spiritual liberation.

“Thus, you will become free (mōkṣyasē) from bondage in the form of actions (karmabandhanai) which are productive of good and bad results (śubhāśubha phalai). Havng your mind imbued with the yoga of renunciation and becoming free, you will attain Me. (9.28)”

 It is to such person, that Swami has vouchsafed yogam & kṣema in BG 9.22

ananyāścintayanto mā ye janā paryupāsate.

teṣā nityābhiyuktānā yogakṣema vahāmyaham .. 9-22..

 Those persons who, becoming ananyāścintayantah (i.e. think Ishwara Alone Is - Vasudeva is the Self of all, and there is nothing else but Him) and meditative, worship Me everywhere (paryu-pasate mam), for them (teṣā), who are ever attached (to Me, thier very Self) (nityābhiyuktānā), I arrange for securing what they lack (yoga)and preserving what they have (kṣema).

Sri Sankara draws an important distinction while commenting on this ślōkā.

QUOTE

Does not the Lord surely arrange for securing what they lack and protecting what they have even in the case of other devotees? This is true. He does arrange for it.

But the difference lies in this: Others who are devotees make their own efforts as well for their own sake, to arrange for securing what they lack and protecting what they have (anyē yē bhaktā tē ātmārtha svayamapi yōgakṣēmam īhantē). On the contrary, those who have realized non-duality do not make any effort to arrange for themselves the acquisition of what they do not have and the preservation of what they have (ananyadarśinastu na ātmārtha yōgakṣēmam īhantē;). Indeed, they desire nothing for themselves, in life or in death (na hi tē jīvitē maraē vā ātmana gddhi kurvanti;). They have taken refuge only in the Bhagavān (kēvalamēva bhagavaccharaā tē). Therefore, Bhagavān Himself arranges to procure what they do not have and protect what they have gotten (ata bhagavānēva tēṣā yōgakṣēma vahatīti)

UNQUOTE


Conclusion

By adopting the right attitude (Īśvarārpana buddhi and Īśvara prasada buddhi), we can transcend finite results and move towards the infinite, realizing the true essence of our eternal nature.

Bhagavad Gita (9.26-28) emphasizes (paraphrasing) "Whatever you offer, do so with devotion, and I shall accept it."

Thus, performing Pitru Kāryam with the understanding that it is a form of Īśvara Upāsana can lead to freedom from the bondage of karma and bring about moksha (liberation).


O pūramada pūramida pūrātpūramudacyate,

pūrasya pūramādāya pūramevāvaśiṣyate.

O śānti śānti śānti.

 

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