Changes

== परिचय || Introduction ==

== परिचय || Introduction ==

देवयान || Devayana (Path to the Realm of Gods) and पित्रयान || Pitrayana (Path to the Realm of Ancestors) is the soul's journey to the higher realms. Sanatana Dharma through various texts and treatises expounded the existence of ||  [[Jivatma]] (soul) and || [[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 [[Upaadhi]] (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).  

देवयान || Devayana (Path to the Realm of Gods) and पित्रयान || Pitrayana (Path to the Realm of Ancestors) is the soul's journey to the higher realms. 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 [[Upaadhi]] (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).  

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

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

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

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

* Such a soul moves to the realm of the कृष्णपक्ष || krsnapaksha (dark half of the lunar month) and then onto the southern direction. From here they do not go to the realm of the Samvatsara devatas but move in a different direction.  

* Such a soul moves to the realm of the कृष्णपक्ष || krsnapaksha (dark half of the lunar month) and then onto the southern direction. From here they do not go to the realm of the Samvatsara devatas but move in a different direction.  

* The soul reaches the धुमाभिमनि देवताः || dhumabhimani (wind gods) without seeing the संवत्सर देवताः || samvatsara devata they reach the पितृलोक || pitruloka (realm of the ancestors) instead of the Aditya loka.  

* The soul reaches the धुमाभिमनि देवताः || dhumabhimani (wind gods) without seeing the संवत्सर देवताः || samvatsara devata they reach the पितृलोक || pitruloka (realm of the ancestors) instead of the Aditya loka.  

* Then the soul moves to the || Akasha (Sky) and eventually reach सोम || soma (Moon or the grain of the Gods).   

* Then the soul moves to the आकाश || Akasha (Sky) and eventually reach सोम || soma (Moon or the grain of the Gods).   

* After their karma is exhausted, these souls come back to पृथ्वीलोक || prutvilok using the same path that they had used to go up, through the Sky, Wind, Smoke, Cloud, Rain. 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, wheat) which when consumed by man forms the पुरुषबीज || Purushabeeja (Semen) and then through स्त्रीगर्भ || Streegarbha (Womb of a woman) takes rebirth on the earth.   

* After their karma is exhausted, these souls come back to पृथ्वीलोक || prutvilok using the same path that they had used to go up, through the Sky, Wind, Smoke, Cloud, Rain. 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, wheat) 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:   

== As in Brahmasutras ==

== As in 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)</blockquote><blockquote>Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām (Bram. Sut. 3-1-1)</blockquote>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. Sut. 3-1-1)</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.  

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)</blockquote>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)</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.

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.

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. G. 8.26)</blockquote><blockquote>śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate।<br>ekayā yātyanāvṛttimanyayāvartate punaḥ ॥ (Bhag. G. 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 ।</blockquote><blockquote>एकया यात्यनावृत्तिमन्ययावर्तते पुनः || (Bhag. G. 8.26)</blockquote><blockquote>śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate।<br>ekayā yātyanāvṛttimanyayāvartate punaḥ || (Bhag. G. 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 ==

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 honour the departed souls.     

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.     

== References ==

== References ==