Changes

This can be explained with reference to the [[छान्दोग्य उपनिषद् |Chandogya Upanishad]] of the [[सामवेद| Sama Veda]] (5-3), where [[Shvetaketu (श्वेतकेतु)|Shvetaketu]], once came to the assembly of Panchalas, whose reigning monarch was Pravahana Jaivali.   

This can be explained with reference to the [[छान्दोग्य उपनिषद् |Chandogya Upanishad]] of the [[सामवेद| Sama Veda]] (5-3), where [[Shvetaketu (श्वेतकेतु)|Shvetaketu]], once came to the assembly of Panchalas, whose reigning monarch was Pravahana Jaivali.   

The path that the different souls take to complete their journey in the higher realms is described by various texts mainly in the Upanishads and Brahmasutras.  It shows the importance of वैराग्य || vairagya (renunciation) and the path to the moksha or Brahmaloka which is the ultimate realization of the soul, a point of no return when the soul leaves the cycle of births and deaths.  

The path that the different souls take to complete their journey in the higher realms is described by various texts mainly in the Upanishads and Brahmasutras.  It shows the importance of वैराग्य || vairagya (renunciation) and the path to the moksha or Brahmaloka which is the ultimate realization of the soul, a point of no return when the soul leaves the cycle of births and deaths.<ref name=":4">Chandogya Upanishad By Swami Krishnananda ([https://www.swami-krishnananda.org/chhand/ch_1c.html Chapter 1])</ref>

The King Pravahana Jaivali asks [[Shvetaketu (श्वेतकेतु)|Shvetaketu]] five questions to gauge his understanding before imparting ब्रह्मविद्या || Brahmavidya. These famous five questions are as below  

The King Pravahana Jaivali asks [[Shvetaketu (श्वेतकेतु)|Shvetaketu]] five questions to gauge his understanding before imparting ब्रह्मविद्या || Brahmavidya. These famous five questions are as below  

* From there they go higher into the realm when Surya is in the Uttarayayana or Northern hemisphere. From here they go to the realm of the संवत्सर देवताः || samvatsara devata. This realm is the point of separation of the Devayana and Pitrayana paths.   

* From there they go higher into the realm when Surya is in the Uttarayayana or Northern hemisphere. From here they go to the realm of the संवत्सर देवताः || samvatsara devata. This realm is the point of separation of the Devayana and Pitrayana paths.   

* Then through the संवत्सर देवताः || samvatsara devtas he reaches आदित्य || [[aditya]] which is the passage for the soul to liberation and from there to the subtle realm of चन्द्र || chandra (the Moon).  

* Then through the संवत्सर देवताः || samvatsara devtas he reaches आदित्य || [[aditya]] which is the passage for the soul to liberation and from there to the subtle realm of चन्द्र || chandra (the Moon).  

* From the moon moving further and higher to the उर्जा || urja (energy, lightning) the soul is received by the देवदूत || devdootas (Bhagawan’s assistants, not human) who carries him to परमब्रह्म || parabrahma (the Absolute or Satyaloka).   

* From the moon moving further and higher to the उर्जा || urja (energy, lightning) the soul is received by the देवदूत || devdootas ( persons who are not human) who carries it to परमब्रह्म || parabrahma (the Absolute or Satyaloka).   

This is देवयान मार्ग (the divine Way), the final destination in the [[भूलोक|भूलोक || Bhuloka]] dimension, is the path of freedom; the path of liberation or Moksha.  

This is देवयान मार्ग (the divine Way), the final destination in the [[भूलोक|भूलोक || Bhuloka]] dimension, is the path of freedom; the path of liberation or Moksha.  

The human body is likened to the Cosmos. The ब्रह्मज्ञानी || Brahmajñāni (the wise one) goes to the higher realm through heart veins which are beyond hundred, unlike the ordinary person who transits through the veins lesser in number.<ref name=":3" />  

The human body is likened to the Cosmos. The ब्रह्मज्ञानी || Brahmajñāni (the wise one) goes to the higher realm through heart veins which are beyond hundred, unlike the ordinary person who transits through the veins lesser in number.<ref name=":3" />  

A critical question that arises is how does he perceive through which veins he is passing through? Such discussion is unwarranted as one who has worshiped the Param purusha, is absorbed in the ultimate goal, the wise seeker who through his own education and by God’s grace being illuminated is able to recognize the veins that help him depart to a higher realm.  Such an advanced soul can transit through the path of light and even if such a person dies at night or in दक्षिणायन || Dakshinayana, the jnani will attain ब्रह्मलोक || brahmaLoka (Moksha).<ref name=":3">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

A critical question that arises is how does he perceive through which veins he is passing through? Such discussion is unwarranted as one who has worshiped the Param purusha, is absorbed in the ultimate goal, the wise seeker who through his own education and by divine grace being illuminated is able to recognize the veins that help him depart to a higher realm.  Such an advanced soul can transit through the path of light and even if such a person dies at night or in दक्षिणायन || Dakshinayana, the jnani will attain ब्रह्मलोक || brahmaLoka (Moksha).<ref name=":3">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

== [[पितृयान मार्ग|पितृयान ||]] [[पित्रयना मार्ग|Pitrayana]] (Path to the Realm of Pitrus) ==

== [[पितृयान मार्ग|पितृयान ||]] [[पित्रयना मार्ग|Pitrayana]] (Path to the Realm of Pitrus) ==

People unable to live a spiritual life, cannot live a life of meditation, having no knowledge whatsoever of the higher truths of life,yet have done good or punya karmas or deeds in this world, with satvika thoughts, deeds and charities, with danaguna and who are parahitachintaka ॥ one who thinks of the welfare of others, accumulate the merits of equivalent to that obtained by performing great sacrifices such as yagas — such good people by means of virtue do not go along the path of light. Rather, they go along the Southern Path of Return.     

People unable to live a spiritual life, cannot live a life of meditation, having no knowledge whatsoever of the higher truths of life,yet have done good or punya karmas or deeds in this world, with satvika thoughts, deeds and charities, with danaguna and who are parahitachintaka ॥ one who thinks of the welfare of others, accumulate the merits of equivalent to that obtained by performing great sacrifices such as yagas — such good people by means of virtue do not go along the path of light. Rather, they go along the Southern Path of Return.<ref name=":4" />    

They embark on another kind of life journey which involves discharging one’s functional responsibilities or dharma and fulfilling material desires with no direction towards acquiring [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]] and then eventually death. This is called the path of smoke, or ''dhuma-marga, dakshinayana-patha,'' or the Southern movements which is, again, presided over by divinities as described in Chandogya Upanishad<ref name=":2" />   

They embark on another kind of life journey which involves discharging one’s functional responsibilities or dharma and fulfilling material desires with no direction towards acquiring [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]] and then eventually death. This is called the path of smoke, or ''dhuma-marga, dakshinayana-patha,'' or the Southern movements which is, again, presided over by divinities as described in Chandogya Upanishad<ref name=":2" />   

If however their accumulated sin during the human birth is high, then they could become  dog, pig or a चान्डाल || chandala (outcaste).  Thus those souls who are attached to worldly pleasures but do not do things prohibited by Vedas attain Pitruloka.  After enjoying all the accrued punya there, they return back to earth through the Pitruyana marg.  <blockquote>अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ८ ॥ (Chan. Upan. 5.10.8)</blockquote>The jivatma of one who does not follow the injunctions of sastras are involved in "paapopasana" leading a wayward life,they do not attain the higher realms and do not traverse either of these paths, the देवयान and पितृयान.  Such souls are reborn time and again in the lower species of life owing to their great sins attaining a place called Triteeya.  Therefore पितृलोक || pitri loka is not filled all the time.   

If however their accumulated sin during the human birth is high, then they could become  dog, pig or a चान्डाल || chandala (outcaste).  Thus those souls who are attached to worldly pleasures but do not do things prohibited by Vedas attain Pitruloka.  After enjoying all the accrued punya there, they return back to earth through the Pitruyana marg.  <blockquote>अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ८ ॥ (Chan. Upan. 5.10.8)</blockquote>The jivatma of one who does not follow the injunctions of sastras are involved in "paapopasana" leading a wayward life,they do not attain the higher realms and do not traverse either of these paths, the देवयान and पितृयान.  Such souls are reborn time and again in the lower species of life owing to their great sins attaining a place called Triteeya.  Therefore पितृलोक || pitri loka is not filled all the time.   

== As in Brahmasutras ==

== Brahmasutras ==

Brahmasutras extensively and intricately describe the path of the Soul after Jeevan mukti and Videha mukti.  <blockquote>तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् || (Bram. Sut. 3-1-1)<ref>Brahmasutras By Swami Sivananda ([https://www.swami-krishnananda.org/bs_3/bs_3-1-01.html 3.1.1])</ref></blockquote><blockquote>Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām || (Bram. Sut. 3-1-1)</blockquote>Meaning : When the transmigration of the soul takes place, the living being enters into the new body along with the subtle elements- मनस || manasa (mind), बुद्धि || buddhi (intellect) and अहङ्कार || ahankara (ego). This is corroborated in the Upanishads.  

Brahmasutras extensively and intricately describe the path of the Soul after Jeevan mukti and Videha mukti.  <blockquote>तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् || (Bram. Sutr. 3.1.1)<ref name=":5">[https://sanskritdocuments.org/doc_z_misc_major_works/brahma_suutra.html Brahmasutras] By Maharshi Vedavyasa</ref></blockquote><blockquote>Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām || (Bram. Sutr. 3.1.1)</blockquote>Meaning : When the transmigration of the soul takes place, the living being enters into the new body along with the subtle elements- मनस || manasa (mind), बुद्धि || buddhi (intellect) and अहङ्कार || ahankara (ego). This is corroborated in the Upanishads.<ref>Brahmasutras By Swami Sivananda ([https://www.swami-krishnananda.org/bs_3/bs_3-1-01.html 3.1.1])</ref>

The Devayana and Pitrayana is described in the Brahmasutras in the 4th chapter (phaladhyaya), 2nd section. The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man  <blockquote>समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य (Bram. Sut. 4.2.7)<ref name=":0">Brahmasutras By Swami Sivananda ([https://www.swami-krishnananda.org/bs_4/bs_4-2-04.html 4.2.7])</ref></blockquote>Meaning : And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative) without having burnt (ignorance). The present Sutra says that the knower of the Saguna Brahman enters the Sushumna Nadi at death and then goes out of the body and then enters the Devayana or the path of the gods while the ordinary ignorant man enters some other Nadi and goes by another way to have rebirth.

The Devayana and Pitrayana is described in the Brahmasutras in the 4th chapter (phaladhyaya), 2nd section. The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man  <blockquote>समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य (Bram. Sut. 4.2.7)<ref name=":5" /></blockquote>Meaning : And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative) without having burnt (ignorance). The present Sutra says that the knower of the Saguna Brahman enters the Sushumna Nadi at death and then goes out of the body and then enters the Devayana or the path of the gods while the ordinary ignorant man enters some other Nadi and goes by another way to have rebirth.<ref name=":0">Brahmasutras By Swami Sivananda ([https://www.swami-krishnananda.org/bs_4/bs_4-2-04.html 4.2.7])</ref>

But the mode of departure at death is common to both till they enter on their respective ways.

But the mode of departure at death is common to both till they enter on their respective ways.

One important question raised is who traverses which path? What kind of actions leads one on either of these paths? Do all beings take either one of these paths? Answers to such questions is given extensively in Brahmasutras and Upanishads.  

One important question raised is who traverses which path? What kind of actions leads one on either of these paths? Do all beings take either one of these paths? Answers to such questions is given extensively in Brahmasutras and Upanishads.  

* The BrihadAraNyaka (6.2.15 and 6.2.16) says that those who meditate on the Panchagni's (five fires), Satya or Brahman reach the world of Hiranyagarbha (brahmaloka) eventually by the path of the gods. This is the Jnanamarga.

* The BrihadAraNyaka (6.2.15 and 6.2.16) says that those who meditate on the Panchagni's (five fires), Satya or Brahman reach the world of Hiranyagarbha (brahmaloka) eventually by the path of the gods. This is the Jnanamarga.

* Those who perform yajnas, give away gifts, and undergo penances, eventually reach the world of chandra (moon), by the path of the ancestors. The path of the manes is clearly identified as those who take up the karma marga, not necessarily karma yoga which involves giving up the fruits of actions. As such, those who take the path of the  manes and reach the world of chandra will have to be reborn on the  earth after their merits have been exhausted.

* Those who perform yajnas, give away gifts, and undergo penances, eventually reach the world of chandra (moon), by the path of the ancestors. The path of the manes is clearly identified as those who take up the karma marga, not necessarily karma yoga which involves giving up the fruits of actions. As such, those who take the path of the  manes and reach the world of chandra will have to be reborn on the  earth after their merits have been exhausted. (See above Chan. Upan. 5.10.7)

* Those who do take neither the path of the gods nor the path of ancestors are reborn as insects, moths, mosquitoes, etc. and lead a lowly existence on earth.

* Those who do take neither the path of the gods nor the path of ancestors are reborn as insects, moths, mosquitoes, etc. and lead a lowly existence on earth (See above Chan. Upan. 5.10.8).

* As per Brahmasutras (4.2.7) there is no departure for the knower of Nirguna Brahman. His Pranas are absorbed in Brahman.<ref name=":0" />

* As per Brahmasutras (4.2.7) there is no departure for the knower of Nirguna Brahman. His Pranas are absorbed in Brahman.<ref name=":0" />

== As in Bhagavad Gita ==

== Bhagavad Gita ==

The law of Creation is also explained in the  Bhagavad Gita (VIIth & VIIIth Chapters) and in the third chapter of Yajna chakra. Lord Krishna tells Arjuna that the Ultimate Reality has to be realised in both aspects, transcendent as well as immanent. The Yogi who realizes both has nothing more to know.

The law of Creation is also explained in the  Bhagavad Gita (VIIth & VIIIth Chapters) and in the third chapter of Yajna chakra. Lord Krishna tells Arjuna that the Ultimate Reality has to be realised in both aspects, transcendent as well as immanent. The Yogi who realizes both has nothing more to know.

This complete union with the Brahman is an extremely difficult task to attain. Of the millions of human beings, very few aspire for this union, and among those who aspire for it, few make efforts to achieve that union, and of the few who make efforts, few ever reach the pinnacle of spiritual realisation.

This complete union with the Brahman is an extremely difficult task to attain. Of the millions of human beings, very few aspire for this union, and among those who aspire for it, few make efforts to achieve that union, and of the few who make efforts, few ever reach the pinnacle of spiritual realisation.

Sri krishna then explains about the manifestations of the Paramatma as the revealed universe and the power behind it. He speaks of these manifestations as His lower and higher manifestations (''Prakritis)''. The lower ''Prakriti'' is made up of the five elements, mind, ego and intellect. The higher ''Prakriti'' is the  ultimate ‘Powerless Power’ which creates and upholds the universe, and causes its final dissolution. In the eight chapter, <blockquote>"शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।"</blockquote><blockquote>"एकया यात्यनावृत्तिमन्ययावर्तते पुनः || (Bhag. Gita. 8.26)"</blockquote><blockquote>"śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate।<br>ekayā yātyanāvṛttimanyayāvartate punaḥ || (Bhag. Gita. 8.26)''"</blockquote>Meaning: These are the bright and the dark paths (called the path of the gods and the path of the fathers in the Upanishads); by the one he departs who does not return, by the other he who returns again.

Sri krishna then explains about the manifestations of the Paramatma as the revealed universe and the power behind it. He speaks of these manifestations as His lower and higher manifestations (''Prakritis)''. The lower ''Prakriti'' is made up of the five elements, mind, ego and intellect. The higher ''Prakriti'' is the  ultimate ‘Powerless Power’ which creates and upholds the universe, and causes its final dissolution. In the eight chapter, <blockquote>शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययावर्तते पुनः || (Bhag. Gita. 8.26)</blockquote><blockquote>śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate। ekayā yātyanāvṛttimanyayāvartate punaḥ || (Bhag. Gita. 8.26)</blockquote>Meaning: These are the bright and the dark paths (called the path of the gods and the path of the fathers in the Upanishads); by the one he departs who does not return, by the other he who returns again.

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

   means the path of the manes, are indicated in the upanishhads.  

   means the path of the manes, are indicated in the upanishhads.  

   

   

== References ==

== References ==

# ''Chandogya Upanishad, Chapter 6''

# ''Chandogya Upanishad, Chapter 6''

# https://archive.org/details/puranicencyclopa00maniuoft

#  

#  

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# http://www.swami-krishnananda.org/chhand/ch_1c.html

# http://www.swami-krishnananda.org/chhand/ch_1c.html

# http://sanskritdocuments.org/doc_z_misc_major_works/brahma_suutra.html

#  

# http://bhagavadgita.org.in/Chapters

# http://bhagavadgita.org.in/Chapters

# [[wikipedia:Festival_of_the_Dead|https://en.wikipedia.org/wiki/Festival_of_the_Dead]]

# [[wikipedia:Festival_of_the_Dead|https://en.wikipedia.org/wiki/Festival_of_the_Dead]]