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== परिचय || Introduction ==

== परिचय || Introduction ==

Sanatana Dharma through various texts and treatises expounded the existence of जीवात्मा ||  [[Jivatma]] (soul) and पुनर्जन्म || [[Punarjanma]] (rebirth or reincarnation) of the soul going through cycles of birth and death according to the person's Karma.  When the Jivatma of an individual leaves the body or [[Upadhi|उपाधिः || Upadhi]] (carnal attibutes) it is called Death. Cycles of birth and death are based on the punyakarma and papakarma of the individual, and it goes on until the soul attains [[moksha]] (salvation).<ref name=":1">[https://archive.org/details/puranicencyclopa00maniuoft Puranic Encyclopedia] (Page 613 and 614)</ref>  

Sanatana Dharma through various texts and treatises expounded the existence of जीवात्मा ||  [[Jivatma]] (soul) and पुनर्जन्म || [[Punarjanma]] (rebirth or reincarnation) of the soul going through cycles of birth and death according to the person's Karma.  When the Jivatma of an individual leaves the body or [[Upadhi|उपाधिः || Upadhi]] (carnal attibutes) it is called Death. Cycles of birth and death are based on the punyakarma and papakarma of the individual, and it goes on until the soul attains [[moksha]] (salvation).<ref name=":1">[https://archive.org/details/puranicencyclopa00maniuoft Puranic Encyclopedia] (Page 613 and 614)</ref>

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.<ref name=":4">Chandogya Upanishad By Swami Krishnananda ([https://www.swami-krishnananda.org/chhand/ch_1c.html Chapter 1])</ref>  

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 here (this लोक || loka) where do the people go (after death)?

# From here (this लोक || loka) where do the people go (after death)?

# How do the dead come back?

# How do the dead come back?

# In पञ्चाग्नि || Panchagni, the fifth आहुती || ahuti (oblation), how does अप तत्त्व || Apa Tattva get the name of पुरुष || Purusha?   

# In पञ्चाग्नि || Panchagni, the fifth आहुती || ahuti (oblation), how does अप तत्त्व || Apa Tattva get the name of पुरुष || Purusha?   

In Chandogya Upanishad, in answer to these questions, the explanation about the Devayana and Pitruyana is given.  

In Chandogya Upanishad, in answer to these questions, the explanation about the Devayana and Pitruyana is given.  

== [[देवयान मार्ग|देवयान ||]] [[देवयान मार्ग|Devayana]] (Path to the Realm of Brahma) ==

== [[देवयान मार्ग|देवयान ||]] [[देवयान मार्ग|Devayana]] (Path to the Realm of Brahma) ==

The Devayana path also called as Northern path or the path of light is the path by which the student or sadhaka of Brahmavidya goes to Brahman. This path leads to salvation and takes the devotee to Brahmaloka. These sadhakas consider the worship of Brahman above the religious rites and are called Aparavidya upasakas<ref name=":1" />. The student who receives [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]] with श्रद्धा || shraddha (devotion) while doing तपस् || tapas in the forest follows the path as described in Chandogya Upanishad (Adhyaya 5).<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhyaya 5])</ref>

The Devayana path also called as Northern path or the path of light is the path by which the student or sadhaka of Brahmavidya goes to Brahman. This path leads to salvation and takes the devotee to Brahmaloka. These sadhakas consider the worship of Brahman above the religious rites and are called Aparavidya upasakas<ref name=":1" />. The student who receives [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]] with श्रद्धा || shraddha (devotion) while doing तपस् || tapas in the forest follows the path as described in Chandogya Upanishad (Adhyaya 5).<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhyaya 5])</ref>

तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥ (Chan. Upan. 5.10.1)   

तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥ (Chan. Upan. 5.10.1)   

* 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 ( persons who are not human) who carries it 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 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>

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.<ref name=":4" />  

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" />

अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसम्भवन्ति धूमाद्रात्रिँ रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासाँस्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥ ३ ॥(Chan. Upan. 5.10.3)   

अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसम्भवन्ति धूमाद्रात्रिँ रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासाँस्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥ ३ ॥(Chan. Upan. 5.10.3)   

* Determined by one’s कर्म || karma, the soul is reborn embodied through  औषध ||  (medicinal herbs, varieties of roots) वृक्ष || vriksha (tree) form अन्न || anna (rice, barley, wheat, sesamum) which when consumed by man forms the पुरुषबीज || Purushabeeja (Semen) and then through स्त्रीगर्भ || Streegarbha (Womb of a woman) takes rebirth on the earth.   

* Determined by one’s कर्म || karma, the soul is reborn embodied through  औषध ||  (medicinal herbs, varieties of roots) वृक्ष || vriksha (tree) form अन्न || anna (rice, barley, wheat, sesamum) which when consumed by man forms the पुरुषबीज || Purushabeeja (Semen) and then through स्त्रीगर्भ || Streegarbha (Womb of a woman) takes rebirth on the earth.   

* The Jivatma or soul coming back from the moon evolves from a plant to man in the following order:   

* The Jivatma or soul coming back from the moon evolves from a plant to man in the following order:   

** '''Akasha, Vayu, Smoke, Cloud, Rain, Plants (medicinal herbs, trees), Food, Purushabeeja, Streegarbha, Man'''  

** '''Akasha, Vayu, Smoke, Cloud, Rain, Plants (medicinal herbs, trees), Food, Purushabeeja, Streegarbha, Man'''

<blockquote>तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥७॥ (Chan. Upan. 5.10.7)</blockquote>By the power of धर्म || dharma, कर्म || karma (दैव || daiva) and good conduct, through these grains, souls accept the wombs according to a definite principle and may be born either as a ब्राह्मण || brahmana, क्षत्रिय || kshatriya or वैश्य || vaisya. Such pious people are called as रमनिया चरना || ramaniya charana.  

<blockquote>तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥७॥ (Chan. Upan. 5.10.7)</blockquote>By the power of धर्म || dharma, कर्म || karma (दैव || daiva) and good conduct, through these grains, souls accept the wombs according to a definite principle and may be born either as a ब्राह्मण || brahmana, क्षत्रिय || kshatriya or वैश्य || vaisya. Such pious people are called as रमनिया चरना || ramaniya charana.  

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.   

== Brahmasutras ==

== Brahmasutras ==

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>  

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=":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>

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.

== Jnanamarga and Karmamarga ==

== Jnanamarga and Karmamarga ==

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.  

* 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).

* 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" />

== Bhagavad Gita ==

== Bhagavad Gita ==

The law of Creation is also explained in the  Bhagavad Gita<ref>[http://bhagavadgita.org.in/Chapters Shrimad Bhagavadgita]</ref> (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.<ref name=":3" />

The law of Creation is also explained in the  Bhagavad Gita<ref>[http://bhagavadgita.org.in/Chapters Shrimad Bhagavadgita]</ref> (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.<ref name=":3" />

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 devatas and the path of the forefathers 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 devatas and the path of the forefathers in the Upanishads); by the one he departs who does not return, by the other he who returns again.

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

The Vedas are the earliest literatures that speak extensively about the concept of life after death and the journey of the soul in different paths.  While other faiths also believe in the existence of life after the death (For example Christians believe in Heaven, Hell and Purgatory) clear explanation about the upward journey of the soul is described vividly in the Vedas, Brahmasutras, Upanishads like Chandogya and Mundaka apart from Brihadaaranyakopanishad and Garuda purana.   

The Vedas are the earliest literatures that speak extensively about the concept of life after death and the journey of the soul in different paths.  While other faiths also believe in the existence of life after the death (For example Christians believe in Heaven, Hell and Purgatory) clear explanation about the upward journey of the soul is described vividly in the Vedas, Brahmasutras, Upanishads like Chandogya and Mundaka apart from Brihadaaranyakopanishad and Garuda purana.   

No other faith has such extensive and ancient system of rituals and deeds for their ancestors as described in Sanatana Dharma.  In the present day, festivals like Halloween, Day of the Dead, Wag festival, Bon Festival, Ayamarca, Ghost Festival are celebrated, characteristic of each religion or country, as an event to remember and honor the departed souls.<ref>Festival of the Dead in [[wikipedia:Festival_of_the_Dead|Wikipedia]]</ref>  

No other faith has such extensive and ancient system of rituals and deeds for their ancestors as described in Sanatana Dharma.  In the present day, festivals like Halloween, Day of the Dead, Wag festival, Bon Festival, Ayamarca, Ghost Festival are celebrated, characteristic of each religion or country, as an event to remember and honor the departed souls.<ref>Festival of the Dead in [[wikipedia:Festival_of_the_Dead|Wikipedia]]</ref>

 

== References ==

== References ==