Expression of Gratitude to the Ancestors

The Hindu Last Rites

&

Their Significance 

My family belongs to the Gowd Saraswati Brahmin community. As Hindus, we have several customs, traditions, and rituals, each with its own place and significance within the community. One important ritual is the last rites that has to be performed when a member of a Hindu family dies. Although different communities have different rituals, they all involve offerings made to all ancestors, which is known as Pinda Tarpan. Pinda and Pinda Tarpana are at the very heart of the last rites.

Now, what is this Pinda?

• A Pinda is a round ball usually made of cooked rice mixed with black sesame seeds (til), ghee, honey, and sometimes barley or flour.

• Each ingredient has a symbolic meaning:

A Pinda is not just food—it is a symbolic body offered to the departed soul (preta).

What is Pinda Daan?

• Pinda daan means the act of offering pindas, usually performed daily for 10 days after death.

• Each day, one or more pindas are offered, often placed on kusha grass or on the ground, then immersed in water or offered to crows/cows.

• On the 10th day, a special pinda is made, symbolising the full subtle body of the departed.

Purpose:

• Just as a newborn develops limb by limb, the departed preta is believed to gradually receive a subtle body through these pindas.

• On Day 1 the soul receives the seed of a body, and by Day 10, the body is complete.

• This subtle body helps the soul continue its journey to Pitru Loka (ancestral realm).

What is Pinda Tarpan?

• Tarpan means “to satisfy, to nourish, to refresh.”

• In Pinda Tarpan, pindas are accompanied by offerings of water mixed with sesame seeds, kusha grass, and sometimes darbha leaves.

• Mantras are chanted, and the karta (usually eldest son) offers water by cupping his palms and letting it flow down, invoking the departed soul.

Purpose:

• To quench the thirst of the soul wandering in the interim state.

• To provide sneha (love, affection) through water and food.

• To symbolically assure the departed that the family remembers and supports them in the transition.

Their Spiritual Significance

• Bridge between worlds: Pindas act as the link between the physical and the subtle planes.

• Compassion in action: The family’s offerings are not mere ritual—they are acts of shraddha (faithful remembrance) infused with love.

• Transformation of Preta into Pitru: Without these rites, the soul remains a wandering preta. With them, the soul is given direction, nourishment, and finally merged into the Pitru lineage on the 13th day.

Many elders explain that Pinda is not just for the departed—it is also for the living:

• The roundness of the Pinda symbolises wholeness, unity, and the cycle of life.

• Offering pindas teaches us that the body is perishable, but the soul is eternal.

• By doing these rites, the karta purifies himself of attachment, fulfils his pitru rin (ancestral debt), and deepens his own journey towards liberation.

In simple words:

• Pinda = Body offered.

• Tarpan = Nourishment given.

• Pinda Tarpan = Building and sustaining the soul’s subtle body so that it can continue its journey, free from hunger, thirst, and attachment.

Pinda, Pnda Dan and Pinda Tarpan are also done on every anniversary, and this ritual is known as Shraddha. Those who are not able to perform Shraddha on the anniversary they can perform these rites on the days of Pitru Paksha, all ancestors fortnight. 

Shraddha – Meaning and Essence

The word Śrāddha comes from “Śraddhā” – which means faith, reverence, heartfelt devotion.
So Shraddha is the ritual act of remembering, honouring, and offering oblations to one’s ancestors (Pitru) with sincerity and devotion.

It is not just a ritual – it is an expression of gratitude and continuity:

• Gratitude to our forefathers who gave us birth, culture, values, and opportunities.

• Continuity of the family line, since it is believed that the soul (preta) eventually merges with the Pitru through Shraddha.

When is Shraddha performed?

1. Immediately after death, daily rites (1st–13th day) are also called Shraddha karmas.

2. Annually, on the tithi (lunar day) of the ancestor’s death.

3. During Pitra Paksha, the fortnight is dedicated to ancestors, especially Mahalaya Amavasya.

What does Shraddha include?

The ritual can be elaborate or simple, depending on family tradition, but the essence is:

1. Sankalpa (Resolution) – The karta (performer, usually the eldest son) invokes the Pitru by name, gotra, and relation.

2. Pinda Daan – Offering pindas (rice balls mixed with sesame, ghee, etc.) as symbolic nourishment.

3. Tarpan – Offering water with sesame seeds while chanting mantras, to quench the thirst of the soul and give peace.

4. Brahmana Bhojana – Feeding Brahmins or the needy, since they are regarded as representatives of the ancestors.

5. Dāna (Charity) – Offering clothes, food, and dakshina in memory of the departed.

Types of Shraddha

• Parvana Shraddha – done during Pitra Paksha.

• Ekodishta Shraddha – for a recently departed family member (within a year).

• Vriddhi Shraddha – done on auspicious occasions (marriage, birth, grihapravesh) to seek Pitru blessings.

• Hiranya Shraddha – simplified form where dakshina and food are given to Brahmins instead of full ritual.

Spiritual Significance

1. Fulfils Pitru Rin – the debt to ancestors, one of the three fundamental debts (Deva Rin, Rishi Rin, Pitru Rin).

2. Gives Peace to Ancestors – ensures the departed find rest in Pitru loka and bless their descendants.

3. Blessings for Family – tradition holds that neglect of Shraddha leads to Pitru Dosha (obstacles, lack of prosperity), while sincere Shraddha brings harmony and abundance.

4. Reminder of Impermanence – by feeding others and offering pindas, one realises the body is temporary, but love and duty transcend death.

 In simple words:
Shraddha is the sacred act of feeding, offering, and remembering ancestors with faith.
It is less about ritual perfection and more about inner sincerity (Shraddhā bhava).

In Hinduism, the soul takes rebirth as it believes in reincarnation. If rebirth is what happens when a person dies, what is the significance of performing Shraddha if the soul has taken rebirth and is no longer in the Pitraloka? How can an offering be made and reach the soul which has reincarnated? Such questions do arise for us. This is a very subtle and profound question; one that sages, Smritis, and Acharyas have contemplated for centuries. What are the scriptural, philosophical, and experiential standpoints?

Where are the ancestors when we perform Shraddha?

Hindu Dharma accepts that the soul (jiva) passes through stages after death:

• Immediately after death → the preta avastha (intermediate state), where the soul requires pindas and tarpan for forming a subtle body.

• After 13th day / one year → the soul is merged into Pitru-loka (ancestral realm) through sapindikaranam.

• After its karma is exhausted → it can take rebirth on earth.

So, your doubt is natural: if they have taken rebirth, who receives Shraddha?

Scriptural explanations

(a) Smriti view

• Garuda Purana, Manu Smriti, and Vishnu Dharma Sutra say that the pitru devatas (ancestral forces) are a collective form of our lineage in Pitru-loka.

• When we perform Shraddha, it is not merely reaching “one departed individual” but nourishing the ancestral field that supports us.

(b) Vedantic view

• The soul is not the body. Even if reborn, a subtle essence (samskaras, impressions) remains connected to the lineage.

• Our act of Shraddha invokes that essence, and the fruit reaches the jiva wherever it may be — Pitru-loka, another womb, or even higher lokas.

(c) Agamic/Tantric view

• The offerings are not gross food but energy offerings (anna, jala, sneha in subtle form).

• The pitru devatas act as channels to redirect this energy to the specific soul, even if reborn.

How can a soul be in two places (reborn and also Pitru-loka)?

This is clarified in some commentaries:

• The individual jiva may take rebirth.

• But the role of Pitru (ancestor) is a functional position in the cosmic order. Just as one flame can light many lamps, the essence of the ancestor continues to respond as “Pitru” even if that jiva has moved on.

• In other words: The pitru-tattva (ancestral principle) is eternal, even if the individual soul changes form.

Why is Shraddha still valid even if rebirth has occurred

1. Because it is done with Shraddhā (faith) – the act itself purifies the karta and strengthens the link with the lineage.

2. Because karmic law redirects the merit, the punya (merit) generated is not lost; it either benefits the ancestor directly, or if already reborn, benefits the jiva in its new form, or returns as blessings to the family.

3. Because it honours the lineage as a whole, we are not only feeding one soul but the entire ancestral stream.

For example,

Think of it like sending money to someone whose address you don’t know. If they have moved, the post office forwards it, or it gets deposited back into the family account. Nothing is wasted. Similarly, Shraddha offerings reach where they are meant to.

In essence:

• Ancestors may be in Pitru-loka, reborn, or liberated.

• Shraddha works because it invokes the eternal pitru-tattva — the stream of ancestry — not just one embodied soul.

• The punya generated never goes to waste; it either uplifts the ancestor, supports their new existence, or returns as blessings to the family.

Crow as a mediator

The Pindas and food offerings are made to the Pitras through crows, who are considered their messengers. Traditionally, after the last rites, a feast is organized where a multicourse meal is served to the close relatives of the departed. Before the food is distributed to the guests, portions are set aside in the name of the deceased. Only once the crows have partaken of these offerings—signifying that the ancestors have received their share—may the meal be served to the family and other attendees.

 Crow as a messenger of ancestors

• In Shraddha rituals, the crow is considered a representative of the departed souls (Pitru).

• The Garuda Purana and other Dharma Shastras state that after death, the soul of the ancestor often wanders for ten days in the sky, and during this period, offerings made by the living reach the ancestors symbolically through the crow.

• When a crow accepts the offering, it is believed that the soul has received nourishment and blessings from the ritual.

The crow as a witness and channel

• The crow acts as a living witness to the Shraddha ceremony, linking the physical act of offering to the subtle world.

• It is a way for devotees to ensure their offerings have reached the intended recipient, since the crow is seen as an agent of the Pitru.

Spiritual symbolism

• The crow is black, a colour associated with detachment, mystery, and the unseen realms—symbolising the subtle and invisible nature of the soul.

• It teaches devotees that the fruits of one’s actions are often received in subtle ways, not always directly visible, requiring faith in the process.

• Its presence reminds us of humility and surrender: offerings are not for display or consumption by the living, but to honour those who have gone before.

Crows in the sequence of Shraddha rituals

• On the 11th day (Ekodashi or the day after 10 days of mourning), a Pind (rice ball) is often offered to the crows.

• Only when the crow touches or accepts the Pind does it symbolically indicate that the ancestor’s soul has received the offering and can move onward to Pitru-loka or higher realms.

• If a crow refuses or is absent, it is interpreted as a sign to repeat or adjust the offering, emphasising the importance of faithful execution and universal acknowledgement.

Beyond the ritual: philosophical meaning

• The crow reminds us that the world of ancestors is subtle, beyond direct perception, and that devotion and rituals bridge the physical and spiritual worlds.

• Just as a crow receives the offering on behalf of ancestors, our intentions and sincerity matter more than the material form of the ritual.

• It also reflects the idea of interconnectedness: animals, humans, and nature participate in the cosmic cycle of life, death, and gratitude.

In short:
The crow in Shraddha is both a symbolic messenger and a living witness, linking the devotee’s offerings to the ancestors. Its presence ensures that the ritual fulfils its purpose, teaching faith, humility, and the recognition of subtle, unseen connections in life.

Bhagavan Nityananda on tradition and culture

A question was once asked of me—did Bhagavan Nityananda encourage such rituals to be performed by His devotees? To this I can answer with certainty: yes. I recall a real experience from our own family. When my grandmother passed away, Bhagavan Himself not only instructed my father, Shri Raghunath Shenoy, to perform the rites, but also personally prescribed and guided him on the exact manner in which they were to be carried out.

This is a very special instruction my father received from Bhagavan. Normally, Pinda for rituals (like Shraddha or Pitru Karma) is made with rice flour, sesame, and water. But here, Bhagavan seems to have given a unique combination, each ingredient carrying deep symbolic meaning:

When my father was asked by Bhagavan to prepare Pinda, it was not with the usual rice, but with a sacred combination—Atta, Black Til, Ripe Banana, Jaggery, and Ghee

• Atta (wheat flour): Represents anna (sustenance, the body itself). Wheat is considered a sattvic grain, symbolising nourishment and stability.

• Black Til (sesame seeds): In all Shraaddha rites, til is essential. Black sesame in particular is said to pacify restless souls and remove karmic obstacles. It stands for purification and release.

• Ripe Banana: Represents fertility, continuity of life, and sweetness in rebirth. Banana is also a complete food, sustaining both prana and body.

• Jaggery: Symbol of sweetness, unity, and the transformation of the bitter into nectar. It also signifies auspiciousness and completion of karma with harmony.

• Ghee: The purest offering in Vedic rites, representing the Atman, purity, and light. It is what sustains the Agni (fire), carrying prayers to higher realms.

By instructing this combination, Bhagavan was perhaps emphasising that the Pinda should not just be a ritualistic ball of rice, but a true symbol of nourishment, sweetness, and liberation for the ancestors. It blends all five aspects — sustenance, purification, continuity, auspiciousness, and purity.

Yes, your intuition is very deep — these ingredients can indeed be seen as representing the Panchamahabhuta (the five great elements), and Bhagavan’s choice was likely deliberate. Let’s map them:

• Atta (wheat flour) → Prithvi (Earth)
  Solid, nourishing, sustaining. It represents the body itself, formed from earth and sustained by grains.
• Black Til (sesame seeds) → Akasha (Ether/Space)
  Til is small yet potent, used to connect with unseen ancestral realms. Black colour is associated with the infinite, the subtle, the unmanifest — qualities of Akasha.
• Banana (ripe) → Jala (Water)
  Soft, cooling, full of rasa (juice). It symbolises fertility, flow, continuity — all qualities of water.
• Jaggery → Agni (Fire)
  Sweetness arises from the sun’s energy stored in cane. Jaggery melts, transforms, and energises — qualities of Fire and inner vitality.
• Ghee → Vayu (Air)
  Though material, ghee is light, subtle, and when offered to Agni, it becomes fragrance and smoke carried through air. It represents life-breath that carries prayers.

So, in one Pinda, Bhagavan brought together all five elements, as if to remind that the offering is not only food for the departed but also the symbolic dissolution of the body back into the cosmic elements.

Thus, my father was guided by Bhagavan to perform not just a ritual, but a profound return to the Panchamahabhuta — restoring harmony between the soul, the elements, and the universe.

When my father was asked by Bhagavan to prepare Pinda, it was not with the usual rice, but with a sacred combination—Atta, Black Til, Ripe Banana, Jaggery, and Ghee. To the unknowing eye, this might appear as a mere change of ingredients. But in truth, Bhagavan was revealing a cosmic teaching, turning a simple ritual into the play of the Panchamahabhuta, the five great elements from which all creation arises and to which all returns.

• Atta, the flour of wheat, stood for Prithvi—the Earth. It is Earth that gives us our bodies and sustains us with food. By using atta, Bhagavan reminded us that the body itself is a gift of Mother Earth, and at dissolution it returns to her embrace.
• Black Til, the sesame seed, signified Akasha—the Space. Tiny yet powerful, black sesame carries subtle vibrations that connect with the unseen worlds. Just as Akasha pervades everything unseen yet essential, til carried the offering into the infinite expanse where the ancestors dwell.
• The ripe banana, sweet and full of juice, embodied Jala—the Water. Water gives continuity to life, nourishes, and allows all beings to grow. The banana in the Pinda symbolised the flow of life across generations, the rasa of existence, and the eternal stream of consciousness.
• Jaggery, golden and melting, represented Agni—the Fire. Formed from the heat of the sun and the transformation of sugarcane, jaggery holds within it the essence of Agni. It is sweetness born of fire, teaching that even karma, when offered, can be transformed into nectar through divine grace.
• And Ghee, pure and luminous, stood for Vayu—the Air. Though material, it is subtle and light. When placed in Agni, it turns into fragrance and smoke carried upward by air, joining the higher worlds. Ghee thus symbolized the very prana, the vital breath that carries life and prayers to the heavens.

In this way, the Pinda was no longer a mere ball of food for ritual—it became the very universe in miniature, a sacred act of dissolution, where the departed soul was offered back into the womb of creation, into the five elements.

By this simple yet profound instruction, Bhagavan revealed that the journey of every being is nothing but a return to the Panchamahabhuta. What is born of Earth, Water, Fire, Air, and Space must one day dissolve back into them. And when the act is sanctified by the Guru’s grace, that dissolution is not bondage, but liberation.

Bhagavan was guiding my father not just through a ritual, but through a cosmic act of release for my grandmother’s soul.

In the scriptures and in living tradition, offering Pinda is a way of acknowledging the body and its dissolution. By asking my father to prepare the Pinda from the Panchamahabhuta and then place (Visarjan) it in the river, Bhagavan was enacting the soul’s final merging with the elements and with the eternal flow of life.

Here’s why the river is so significant:

• River as Jala Tattva (Water Element): Water is the universal purifier. It carries away all that is heavy, binding, or stagnant. Just as the Ganga is said to liberate, any sacred river becomes the flow of consciousness itself. Placing the Pinda in the river is entrusting the soul to this purifying stream.
• River as Samsara (the Flow of Life): A river is always moving, never still. It symbolises time, karma, and the ceaseless movement of creation. By offering the Pinda into it, Bhagavan was teaching that your grandmother’s jiva was to be carried forward by the divine current, no longer bound to the gross body.
• River as Pathway to the Ocean (Brahman): Every river ultimately merges into the ocean, just as every individual soul dissolves back into the infinite Self. By asking your father to consign the Pinda to the river, Bhagavan was ensuring that her journey did not stop in limitation, but flowed unresisting into the boundless ocean of Consciousness.
• The Guru’s Grace: Normally, priests chant mantras to guide the soul through these stages. But here, Bhagavan’s word itself was the mantra. His command carried the potency of all rituals, ensuring that her transition was complete, peaceful, and sanctified.

 

In essence:
As my father considered his Guru to be everything, he was reluctant to perform any rituals. For him, everything was Nityananda. But Bhagavan not only insisted that he perform the rites for his mother but also guided him in performing her last rites. Knowing that my father was not well conversant with the Teja river side (river flowing in Ganeshpuri), He asked Shri Narayan Bhat (the priest of Shree Bhadrakali Temple) to escort my father for the Visarjan of the Pinda in the river.

After the ritual, Bhagavan instructed my father to serve a multicourse lunch specially prepared for the occasion on five banana leaves. Each leaf had a distinct and sacred purpose:

1. One leaf for my father’s mother – to honor her directly and ensure that her subtle body received nourishment through the Pinda Tarpan.

2. One leaf for all his ancestors – acknowledging the entire ancestral lineage and fulfilling the debt to the forefathers (Pitru Rin), ensuring blessings for the family.

3. One leaf for the cow – a reminder of the sacredness of all life and the principle of giving to beings who sustain human life.

4. One leaf for a dog – representing creatures often overlooked, showing that compassion extends beyond humans and the ritual’s benefits reach all beings.

5. One leaf to be immersed in the river – allowing the offerings to nourish aquatic life, symbolizing harmony with nature and ensuring the act’s completeness.

Bhagavan explained that only when the crow, cow, and dog partook of their respective servings, signifying acceptance, could the lunch be offered to the family and devotees. This process was not merely symbolic; it reflected the interconnectedness of all life and the subtle law of karma—ensuring that the merit of the ritual reached every intended recipient.

Through this act, Bhagavan taught that true devotion and ritual are not confined to humans or formalities, but embrace the entire cosmos, acknowledging ancestors, animals, and nature itself. My father followed these instructions with full faith, witnessing firsthand the precision, sanctity, and universality with which Bhagavan guided even the smallest details of the ritual.

Bhagavan gave my father, Shri Raghunath, the sacred duty of facilitating the return of his mother not only to the five elements but also into the flow of the Eternal. What for others might have been a mere rite, in the Guru’s hands became a direct passage of liberation.

Now, let us look at an incident from the life of Shree Gajanan Maharaj. When his close devotee Bhaskar passed away, Maharaj spoke about the journey of his soul. He revealed how the soul of a true devotee does not pass through Pitraloka but instead moves directly towards Moksha, attaining liberation by the grace of the Guru.

Shree Gajanan Maharaj came to Balapur for the Das Navami celebration. Among the devotees present were His two steadfast disciples, Sukhlal and Balkrishna. Accompanying Shri Gajanan Maharaj were Bhaskar Patil, Balabhau, Pitambar, Ganu, Jagdeo, and Dindokar. The festival was celebrated joyfully, and all hearts were deeply satisfied. Yet, destiny had another course prepared for Bhaskar.

He was bitten by a rabid dog, and fear quickly spread that he too would become rabid. Though every possible treatment was tried, some suggested that he should also be taken to a doctor. But Bhaskar firmly replied, “I need no doctor. Shri Gajanan Maharaj is my true physician, and it is to Him alone I wish to be taken.”

Accordingly, Bhaskar was brought before Maharaj, and Balabhau narrated the entire incident. Listening to it, Shri Gajanan Maharaj smiled and said:
“None can escape the consequences of murder, enmity, or debt. This Bhaskar once had Me remove the wickedness from Sukhlal’s cow at Shegaon, but that very wickedness has now returned in the form of this dog’s bite. Out of selfishness, he pleaded with Me to free the cow so he might enjoy her milk. Having relished that milk, why now lament the bite? Be truthful—do you really wish to be saved? This dog bite is only an excuse for the end of this life. Your time here is complete, and soon you must depart this material world. If you wish, I can prolong your life, but that too will be nothing more than an exchange within this illusion. Think carefully; such a chance does not come again.”

In deep humility, Bhaskar replied:
“I am but an ignorant child of Yours. Do whatever You know to be best for me. Did not Shri Tukaram say in his Abhang that only a mother knows what is truly good for her child? You are the ocean of knowledge; why should I request anything of You?”

Hearing these words, Shri Gajanan Maharaj was greatly pleased, for truth always delights those who dwell in truth. Still, many devotees around pleaded with Him to save Bhaskar, for he was among the most devoted disciples.

Then Maharaj spoke with clarity:
“Friends, it is ignorance that makes you speak thus. Life and death themselves are unreal—no one is truly born, and no one truly dies. The wise have advised the knowledge of the Supreme Self to see through this illusion. Liberation cannot come until the fruits of past deeds are exhausted. From one life to another, beings are born only to reap the results of their actions, and so the cycle continues. How long will this chain be carried on?

Bhaskar has now finished the effects of his past deeds and is ready for liberation, to merge with Brahman. Do not obstruct him; let him go in peace. Such a devoted soul is rare. Know this also—the dog that bit him was his enemy in a past life, and now, through this incident at Balapur, that enmity is ended. If Bhaskar allows any bitterness to remain in his mind, it will bind him to another birth to avenge it. But as it stands, the chain is broken and he is cleansed of his past. He has two months of life left, and I shall protect him from the effects of the bite for that period. Otherwise, he would have been forced to take another birth only to complete those two months.”

One afternoon, in the presence of many devotees, Maharaj suddenly pushed Bhaskar down onto the ground, sat firmly on his chest, and began striking him. The scorching earth beneath added to Bhaskar’s discomfort, yet no one dared to intervene. All stood silently, bewildered by what appeared to be harsh treatment from the Guru to His beloved devotee.

Unable to bear it any longer, Balabhau finally pleaded, “Maharaj, please release Bhaskar. He is suffering on the burning ground beneath him.”

But Bhaskar, despite his physical pain, raised his voice in devotion and said, “Do not obstruct Him! Let Him do as He wills. He is my God. You think He is beating me, but in truth, He is only playing with me. This is no punishment—this is His divine sport, and only those who truly know Him can understand this.”

Later, Maharaj, accompanied by Bhaskar and the other disciples, moved on to Adgaon. There, Maharaj revealed the deeper purpose behind His seemingly severe action. Turning to Balabhau, He said, “Do you remember, at Shegaon, Bhaskar had once made Me beat you with an umbrella? To dispel the karmic effect of that act, I had to strike Bhaskar today. There was no other intention.”

He then added with solemnity, “Balabhau, understand this—only two days remain. On Panchami, Bhaskar will leave this world. My act today was part of preparing him for that final journey.”

After the Hanuman Jayanti celebrations at Adgaon, the prasad of ‘Kala’ was distributed, and the day of Panchami dawned. That morning, Shri Gajanan Maharaj spoke to Bhaskar:

“Bhaskar, today is the day of your departure. Sit facing east in the Padmasan posture. Steady your mind and concentrate fully on Almighty Hari. Your time in this world is ending; prepare yourself.”

To the other devotees, He said,
“Keep chanting loudly—‘Vithal, Vithal, Narayan!’ This brother of yours is going to Vaikunth today. Worship him by offering flowers and Bukka.”

Bhaskar seated himself in Padmasan, fixed his gaze on the tip of his nose, and completely surrendered his mind to the Almighty. Devotees offered Puja to him while Shri Gajanan Maharaj observed with joy. The chanting of holy verses and bhajans continued until noon, when Maharaj exclaimed loudly, “Har! Har!” At that moment, Bhaskar’s soul departed for Vaikunth. Only those blessed by saints ascend directly to Vaikunth without lingering elsewhere.

When people asked Maharaj where Bhaskar should be buried, He instructed them to lay him to rest near the Shiva-Parvati temple. A palanquin decorated with banana leaves was prepared, and Bhaskar’s body was carried in a solemn procession, with devotees singing bhajans along the way. They reached the Dwarkeshwar temple, where all the rites of Samadhi were performed. Devotees wept, mourning the departure of Shri Gajanan Maharaj’s greatest disciple.

The following day, feeding of the poor in memory of Bhaskar began—a practice known as Sant Bhandara. The Shri Krishna-Shankar-Parvati temple, about a mile north of Adgaon, provided a beautiful setting amidst neem, ashwattha, mandar, audumbur trees, and many flowering plants. The Bhandara continued for ten days.

However, the crows, attracted by the prasad, began to trouble the devotees by cawing, lifting food from their plates, and dropping dirt. People, annoyed, even called the Bhil to shoot arrows at them. Shri Gajanan Maharaj intervened:

“Do not harm the crows. They have done nothing wrong. They have come here to receive Bhaskar’s prasad, just as you have. Bhaskar’s soul has ascended straight to Vaikunth, bypassing Pitru-loka. Normally, the soul lingers in the sky for ten days, and on the eleventh day, a rice ball (Pind) is offered to the crows to help the soul move forward. But Bhaskar attained liberation immediately; he had already cultivated detachment while on earth, and thus required no Pind offering.

These crows are restless because they, too, desire a share of the prasad. I will instruct them. From tomorrow, do not come here, as it may lessen the prestige of my Bhaskar. Eat the prasad today to your heart’s content.”

The devotees were delighted to hear this. Some sceptics, however, mocked the idea, asking how birds could obey human orders. The next day, curious, they visited the temple and found that not a single crow appeared. Surprised and humbled, they surrendered to Shri Gajanan Maharaj. Remarkably, the crows did not return to that place for twelve years.

Just as Bhaskar attained liberation and went directly to Vaikunth, Bhagavan Nityananda often remarked on the extraordinary spiritual states of His devotees. When Shree Tulas Amma took Mahasamadhi, He said, “Tulas Amma has merged in the Sun,” signifying that she had transcended the cycle of birth and death and attained Moksha directly. Similarly, when Shree Sitaram Shenoy departed from this world, Bhagavan remarked that he too had gone straight to Moksha, bypassing the realm of Pitra entirely.

Tulas Amma, Shri Sitaram Shenoy, and Shri Sitaram Shenoy, standing left to Bhagavan Nityananda

Through these examples, Bhagavan revealed a profound truth: for those who live in complete surrender, detachment, and devotion, the usual laws governing life, death, and ancestral realms are transcended. Shraddha, Pinda, and Tarpan rituals, while sacred and necessary for most, serve as expressions of gratitude, purification, and alignment with cosmic order. But for His highest devotees, the grace of the Guru alone ensures direct liberation, illustrating that ultimate freedom is not bound by ritual alone, but by the depth of love, surrender, and spiritual realisation.

In this light, the practices of Pinda and Tarpan are not just duties, but vehicles of blessing, devotion, and connection—a path that, when followed with faith and understanding, harmonises the devotee, the ancestors, and all living beings in the universal order, just as Bhagavan guided my father through the sacred ritual for our family.