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59-627: The amavasya (new moon day), as well as the occasion of Pitri Paksha during the Hindu month of Ashvin is recommended for the veneration of pitrs. Ancestor veneration is an ancient Indian practice. The custom of a death anniversary is still practised in India, where the deathday of one's parents involves a number of rituals and offerings, that are elaborated in the Puranas . Balls of rice (Piṇḍa) are traditionally offered on certain occasions, due to

118-729: A best among". Another interpretation of the word is derived from the word "dibbati", which means to play or to sport. This denotes their playful nature and that they enjoy themselves with the five sensual pleasures. The Samhitas , which are the oldest layer of text in Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts. The Rigveda states in hymn 1.139.11, ये देवा सो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥ O ye eleven deities whose home

177-597: A sage for insights into the knowledge of the self. Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves". The god (Deva) and antigod (Asura), states Edelmann, are also symbolically

236-621: A short 20-minute version of the ceremony is done—offering black sesame and water as oblation to departed souls. This oblation is offered to father, grandfather, great-grandfather, mother, grandmother, and great-grandmother. If one of these persons are still alive, their name is skipped and the corresponding earlier generation person is offered oblation. Then a final oblation is offered to those anonymous souls which died and have nobody in their lineage offering oblation. These oblations are believed to give birth to good children without mental or physical challenges. The Kush Amavasya of Bhadrapada month

295-474: A special significance. It is believed that a fast on this particular Amavasya would ward off widow-hood in women and ensure bearing of progeny. It is also believed that all desires could be fulfilled if one fasts on this Amavasya. Every month, the Amāvāsyā day is considered auspicious for the worship of forefathers and poojas are made. Religious people are not supposed to travel or work, and instead concentrate on

354-530: Is Deva-like or Asura-like. l In Hinduism , Devas are celestial beings associated with various aspects of the cosmos. Devas such as Brahma , Vishnu , and Shiva , form the Hindu trinity known as the Trimurthi and preside over the functioning of the cosmos and the evolution of creation. Lesser devas may control the forces of nature, such as Vayu , the Lord of the wind, Varuna the Lord of water, and Agni ,

413-564: Is a Sanskrit word found in Vedic literature of 2nd millennium BCE. Sir Monier Monier-Williams translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones". The concept also is used to refer to deity. The Sanskrit deva- derives from Indo-Iranian *daiv- which in turn descends from the Proto-Indo-European word, * deiwo- , originally an adjective meaning "celestial" or "shining", which

472-452: Is a (not synchronic Sanskrit) vrddhi derivative from *diw , zero-grade of the root *dyew- meaning "to shine", especially as the day-lit sky. The feminine form of *deiwos is *deiwih 2 , which descends into Indic languages as devi , in that context meaning "female deity". Also deriving from *deiwos , and thus cognates of deva , are "Zeys/ Ζεύς " - "Dias/ Δίας ", the Greek father of

531-592: Is a form of symbolism. In the later primary Upanishadic texts, Devas and Asuras discuss and act to seek knowledge, for different purposes. In one case, for example, they go to Prajāpati, their father, to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and

590-621: Is also one of the Sanskrit terms used to indicate a deity in Hinduism . Deva is a masculine term; the feminine equivalent is Devi . The word is a cognate with Latin deus ("god") and Greek Zeus . In the earliest Vedic literature , all supernatural beings are called Devas and Asuras . The concepts and legends evolved in ancient Indian literature , and by the late Vedic period , benevolent supernatural beings are referred to as Deva-Asuras . In post-Vedic Hindu texts , such as

649-608: Is considered the most important day in the year for performing obsequies and rites. The manes return to their abode on the evening of Deepavali. Due to the grace of the Yama , it has been ordained that offerings made during this period benefit all the departed souls, whether they are connected to you or not. In Tamil Nadu, lakhs of People will make special Tharpanam (Oblation) in Rameswaram and other Holy theerthas on Thai Amavasai, Aadi Amavasai, Mahalaya Amavasai. Thai Amavasai comes in

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708-530: Is done by procreation. This act is stated to protect and offer longevity from the pitrs. The world of the pitrs, according to him, could only be achieved by the pious, and is unreachable by those who hate Hindu deities or injure Brahmins. Pitrs have been featured in Hinduism since the Rigveda , with hymns invoking Agni to decide which offerings should go to the devas , and which to one's pitrs. In this text,

767-399: Is heaven, O ye eleven who make earth your dwelling, Ye who with might, eleven, live in waters, accept this sacrifice, O deities, with pleasure. – Translated by Ralph T. H. Griffith Deities who are eleven in heaven; who are eleven on earth; and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice. – Translated by HH Wilson Some devas represent

826-522: Is last 29/30 days (Amanta). Since Kanchipuram Mutt where the Adi Shankara lived and all the Pancha-Gauda and Pancha-Dravida use to visit hence Tamil Nadu developed a mixture of Panchangam and saka calendar. Similarly the place where Pancha-Gauda and Pancha-Dravida are living together as Rajasthan , Madhya Pradesh , Southern Uttar Pradesh and Chhattisgarh also show the mixtures. Also

885-557: Is marked as the auspicious day for uprooting the sacred grass Kusha from farm fields used in Karmakanda , Shraadha, Pitripaksha and some other religious rituals, etc, throughout the year. The dark fortnight of Aswayuja (September–October) is known as the Pitru Paksha (Mahalaya), which is especially sacred for offering oblations to departed ancestors. The last day of this period, the dark moon day, called mahalaya Amavasya ,

944-743: Is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura). Everyone starts as an Asura in Hindu mythology, born of the same father. "Asuras who remain Asura" share the character of powerful beings obsessed with their craving for more power, more wealth, ego, anger, unprincipled nature, force and violence. The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, morals, knowledge, and harmony. The hostility between

1003-468: Is seen that same Amavasya has same festival all over the country. Ujjain , Allahabad , Orissa , Bihar Brahmins are one few Pancha-Gauda Brahmins have month from 1 day after Purnima (day) to Purnima (day)(Purnimanta), While the people of Karnataka , Maharashtra , Goa , Gujarat , Kerala and Andhra Pradesh the Pancha-Dravida have month from 1 day after Amavasya to Amavasya. Amavasya

1062-562: Is the 12 angular degrees after syzygy. Amāvásyā is often translated as new moon since there is no standard term for the Moon before conjunction in English. In Sanskrit, "amā" means "together" and "vásya" means "to dwell" or "cohabit". It also means "na" +"ma"+"asya" meaning to "na" = "No, "ma"=Moon, "Asya"="There" in turn meaning to There is no Moon i.e., Moon is not visible. In the pūrṇimānta māna Hindu lunar calendar used in most parts of

1121-588: The devāḥ pitaraḥ (divine pitrs) and the manuṣyāḥ pitaraḥ (pitrs who were deceased human beings). Some of the pitrs dwell in Devaloka , while other dwell in Patala . The devas and the pitrs of Devaloka are often regarded to be synonymous. The Vishnu Purana states that the most devout of Brahmins go to Pitrloka. In the Mahabharata , while Yudhishthira talks to Bhishma upon his bed of arrows,

1180-436: The devāḥ pitaraḥ (divine pitrs), three of them are amurtayah (incorporeal) while the other four are samurtayah (corporeal). The three incorporeal orders of the pitrs are Vairaja s, Agnishvatta s and Barhishada s. The four corporeal orders of the pitrs are Somapa s, Havishmana s, Ajyapa s, and Sukalin s (or Manasa s). All seven classes of the divine pitrs had each one mānasī kanyā (mind-born daughter). Mena ,

1239-467: The Indian subcontinent , the lunar month starts on the day following the full moon or purnima and therefore Amāvásyā always falls in the middle of the month. However, in the amānta māna calendar used in some places, the lunar month starts on the day of the new moon , making Amāvásyā the last day of the lunar month in those places. Many festivals, the most famous being Diwali ( lit.   '

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1298-483: The Mahabharata establish the concept of the living performing pious deeds for the benefit of their departed ancestors. Rather than a form of worship, it is stated to be the duty of every male descendant to perform rites for their pitrs. Sayana , a scholar of the Vijayanagara Empire , regarded every individual born to be under the debt of their pitrs. This debt is redeemed by continuing the race, which

1357-669: The Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad. In some medieval works of Indian literature , Devas are also referred to as Suras and contrasted with their equally powerful but malevolent half-brothers , referred to as the Asuras . Devas , along with Asuras , Yakshas (nature spirits), and Rakshasas (ghoulish ogres/ demons ), are part of Indian mythology, and Devas feature in many cosmological theories in Hinduism . Deva

1416-573: The Shraddha ritual is not entitled to inheritance. According to the Puranas , the first pitrs were the Prajapatis , the progenitors of the human race. After the performance of a penance, Brahma is described to have ordered the devas , who had ceased to worship him, to acquire instruction from their sons regarding the manner of devotion and veneration. The devas were forced to call their own sons pitrs - fathers. The most complete accounts about

1475-574: The Vadavagni . A legend from the Devi Bhagavata Purana narrates that the sage Jaratkaru was once travelling through the forest, when he came across his pitrs, hanging over a precipice at the end of a blade of grass. When enquiring regarding their state, the pitrs told Jaratkaru that they experienced this condition due to the latter's childlessness, which resulted in them not being to enter Svarga. To save his pitrs from their ordeal,

1534-596: The Asuras"; similarly, states Kaushitaki Upanishad, "the man who knows his inner self gains independence, sovereignty and is unaffected by all evil". Chandogya Upanishad , in chapter 1.2, describes the battle between Devas and Asuras on various sensory powers. This battle between good and evil fails to produce a victor and simply manifests itself in the perceived universe, as good or evil sights witnessed by beings, as good or evil words shared between people, as good or evil smells of nature, as good or evil feelings experienced, as good or evil thoughts within each person. Finally,

1593-483: The Deva-Asura battle targets the soul, where Asuras fail and Devas succeed, because soul-force is serene and inherently good, asserts Chandogya Upanishad. Chapter 3.5.2 of the Brihadaranyaka Upanishad describes Devas, Men, and Asuras as sons of Prajapati, the primordial father. Each asks for a lesson on ethics. Prajapati tells the Devas to observe the virtue of temperance (self-restraint, Dama ),

1652-567: The Men to observe the virtue of charity ( Dana ), and Asuras to observe the virtue of compassion ( Daya ). At the end of the chapter, the Upanishad declares that these are three cardinal virtues that should always be observed by all Devas, Men and Asuras. Medieval era Indian scholars, in their Bhasya (review and commentaries) on the Upanishads, stated that the discussion of Devas and Asuras in

1711-696: The Pitrloka and Devaloka are regarded to be indistinct. They are regarded to be distinct in the Atharvaveda , and in the Brahmanas , Devaloka becomes preferable to attain to the Pitroka. The Manusmriti states that a son born of the Brahma marriage absolves the sins of ten pitrs on the ascending side, and ten on the descending side of his family, as well as himself as the twenty-first. The Smriti texts of Hinduism state that any person who does not perform

1770-478: The Rigveda states Devav asura (Asuras who have become Devas), and contrasts it with Asura adevah (Asuras who are not Devas). They are born from the same father, Prajapati, the primordial progenitor; his sons are envisioned as the Asuras and Devas. They all share the same residence ( Loka ), eat together the same food and drinks ( Soma ), and have innate potential, knowledge and special powers in Hindu mythology;

1829-661: The Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation". All-powerful beings, good or evil, are called Devas and Asuras in the oldest layer of Vedic texts. A much-studied hymn of

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1888-446: The Upanishads is symbolic, and it represents the good and evil that resides and struggles within each human being. Adi Shankara , for example, in his commentary on Brihadaranyaka Upanishad asserted that Devas represent the human seeking for the sacred and spiritual, while the Asuras represent the human seeking for the worldly excesses. Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads

1947-461: The Vedic hymns are remarkable in calling every one of the different devas as "the only one, the supreme, the greatest". Muller concluded that the Vedic ideas about devas are best understood neither as polytheism nor as monotheism , but as henotheism where gods are equivalent, different perspectives, different aspects of reverence and spirituality, unified by principles of Ṛta and Dharma . Ananda Coomaraswamy states that Devas and Asuras in

2006-456: The Vedic lore are similar to the Olympian gods and Titans of Greek mythology. Both are powerful but have different orientations and inclinations, with the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology. According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, both the tyrant and

2065-483: The angel. The best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person. The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case,

2124-530: The belief that one's ancestors still need to be fed by their descendants. For the members of the priesthood class, a sacrifice dedicated to one's pitrs must be performed on a daily basis. While the Vedic religion held that one's forefathers attain Svarga , the heavenly realm, most Hindus today believe in samsara , the cycle of rebirth, where all departed souls reincarnate on earth until they achieve spiritual liberation , called moksha . According to popular belief,

2183-528: The chief God of the Indo-European pantheon, continued in Sanskrit Dyaus . The abode of the Devas is Dyuloka . According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is cognate with Greek dios "divine" and Zeus , and Latin deus "god" (Old Latin deivos). The word "Deva" shares similarities with Persian Daeva . Deva is masculine;

2242-478: The contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being. In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada , conveying the symbolism that motivations, beliefs, and actions rather than one's birth and family circumstances define whether one

2301-696: The daughter of the Ajyapa s and Go or Ekshringa , the wife of the sage Shukra was the daughter of the Manasa s. Amavasya Amāvásyā ( Sanskrit : अमावस्या ) is the lunar phase of the new moon in Sanskrit . Indian calendars use 30 lunar phases, called tithi in India. The dark moon tithi is when the Moon is within 12 degrees of the angular distance between the Sun and Moon before conjunction ( syzygy ). The New Moon tithi (called Pratipada or Prathama )

2360-476: The deities taken together are worshiped as the Vishvedevas . In Vedic literature, Deva is not a monotheistic God; rather a "supernatural, divine" concept manifesting in various ideas and knowledge, in a form that combines excellence in some aspects, wrestling with weakness and questions in other aspects, heroic in their outlook and actions, yet tied up with emotions and desires. Max Muller states that

2419-557: The festival of lights ' ), are observed on Amāvásyā. Many Hindus fast on Amāvásyā. Few Pancha-Gauda Brahmins have month from next day of Purnima (day) to Purnima (day), that is Purnima is last 29/30 days (Purnimanta). Pancha-Dravida have month from next day of Amavasya to Amavasya . Amavasya is last 29/30 days (Amanta) [1] . Śhukla paksha is called as the bright half as the Moon changes from New Moon to Full Moon while in Krishna paksha it changes from Full Moon to New Moon. Hence it

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2478-408: The fire deity, Agni , is believed to carry the deceased to Pitrloka with the smoke that emerges during cremation . The pitrs are often likened to birds, as they are described to always be looking down on earth; the ancient Baudhayana stated that pitrs assume the form of birds. This led to the practice of feeding birds during funeral rites, and rituals associated with ancestor veneration. Texts like

2537-735: The forces of nature and some represent moral values (such as the Adityas , Varuna , and Mitra ), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers ( Siddhis ). The most referred to Devas in the Rig Veda are Indra , Agni (fire) and Soma , with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr , Vishnu , Rudra , and Prajapati (later Brahma ) are gods and hence Devas. Parvati (power and love) and Durga (victory) are some Devis or goddesses. Many of

2596-470: The given answer has inconsistencies. Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort. In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad. According to the Bhagavad Gita (16.6-16.7), all beings in

2655-463: The gods, Lithuanian Dievas (Latvian Dievs , Prussian Deiwas ), Germanic Tiwaz (seen in English " Tue sday") and the related Old Norse Tivar (gods), and Latin Deus "god" and divus "divine", from which the English words "divine" and "deity" are derived. It is related to * Dyeus which while from the same root, may originally have referred to the "heavenly shining father", and hence to "Father Sky",

2714-405: The latter celebrated with the Hindu spring festival of Holika and Holi . In Bhagavata Purana , Brahma had ten sons: Marichi , Atri , Angira , Pulastya , Pulaha , Kratu , Vasistha , Daksa , Narada . Marici had a son called Kasyapa . Kasyapa had thirteen wives: Aditi , Diti , Danu , Kadru etc. The sons of Aditi are called Adityas , the sons of Diti are called Daityas , and

2773-614: The latter states that whether one is a deva or asura , a human being, gandharva or uraga or rakshasa , pisaca or kinnara , one must always venerate one's pitrs. He states that performing the Shraddha ritual on each successive day of the lunar fortnight, one reaps merits, such as acquiring beautiful spouses and successful children on the first day, daughters on the second day, steeds on the third day, and so on. The pitrs are most primeval deities and they never cease to exist. The manuṣyāḥ pitaraḥ (ancestors of human beings) can attain

2832-496: The month of Jan-Feb and is the 1st Amavasai after Uttranayana Punya Kaalam (Northern Journey of Sun). Aadi Amavasai comes in the month of Jul-Aug and is the 1st Amavasai after Dakshinayanam Punya Kaalam (Southern Journey of Sun). Pitru Paksh Mahalaya Amavasai comes during Navratri Deva (Hinduism) Traditional Deva ( Sanskrit : देव, Sanskrit pronunciation: [de:vɐ] ) means "shiny", "exalted", "heavenly being", "divine being", "anything of excellence", and

2891-521: The only thing that distinguishes "Asuras who become Devas" from "Asuras who remain Asuras" is intent, action and choices they make in their mythic lives. The oldest Upanishads mention Devas , and their struggle with the Asuras . The Kaushitaki Upanishad , for example, in Book 4 states that " Indra was weaker than the Asuras when he did not know his own Atman (soul, self). Once Indra had self-knowledge, he became independent, sovereign and victorious over

2950-423: The people following Jainism follow Pancha-Dravida calendar, Amavasya is last 29/30 days. In old Indian culture and beliefs, irrespective of religions, Amavasya is considered a time of great power. In Tamil , though Amavasai is commonly used in religious spheres, the pure Tamil scholars prefer the term Puthuppi Rai Fast is observed to propitiate both the Sun and Moon Gods. An Amavasya falling on Mondays has

3009-583: The pitrs are found in the Vayu Purana and Brahmanda Purana texts, that are regarded to be identical. The account in the Harivamsha resembles them. Brief accounts are also found in the Matsya Purana and Padma Purana . According to these accounts, there are different classes of the pitrs, who have different origins, forms, grades, as well as abodes. A broad distinction is said to exist between

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3068-462: The related feminine equivalent is devi . Etymologically, Devi is cognate with Latin dea . When capitalized, Devi or Mata refers to a divine mother goddess in Hinduism. Deva is also referred to as Devatā , and Devi as Devika . The word Deva is also a proper name or part of a name in Indian culture, where it refers to "one who wishes to excel, overcome" or the "seeker of, master of or

3127-602: The rites of Amavasyas, typically at home in the afternoon. Even today, traditional workers like masons do not work on Amavasya in India. However, they will work on Saturdays and Sundays. Even High Court judges of 18th century India used to observe Amavasya as a day off. It was the British Rule that brought the Christian Sunday-off principle to Indian industry. On Amavasyas, Shraadh is done to forefathers by Brahmins whose fathers have died. In modern times,

3186-616: The sage married Manasa . The Brahmanda Purana narrates the episode of Pururavas propitiating his pitrs. A legend from the Skanda Purana explains the origin of the Shraddha ritual, stating that not offering these rites to one's ancestors during the amavasya (new moon day) will lead to one's pitrs suffering from hunger and thirst. The legend of Bhagiratha features the king performing arduous penances to Ganga and Shiva , to free his ancestors from Patala , where they had been destroyed by Kapila . There are seven classes of

3245-455: The same level of the divine pitrs and live with them in Svarga by righteousness. They are reborn at the end of every thousand mahayugas and revive the worlds. From them all the Manus , and all progeny at the new creation, are said to be produced. The legend of Aurva from the Mahabharata features the sage's pitrs appearing before him to request him to cease his penance , which produces

3304-415: The sons of Danu are called Danavas . Bṛhaspati ( Jupiter , son of Angiras) is a guru of devas (vedic gods). Shukracharya ( Venus , son of Bhrigu ) is a guru of asuras (vedic demons ) or/and Danavas . Edelmann states that the dichotomies present in the Puranas literature of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question

3363-575: The two is the source of extensive legends and tales in the Puranic and the Epic literature of Hinduism; however, many texts discuss their hostility in neutral terms and without explicit condemnation. Some of these tales are the basis for myths behind major Hindu festivals, such as the story of Asura Ravana and Deva Rama in the Ramayana and the legend of Asura Hiranyakashipu and Deva Vishnu as Narasimha ,

3422-595: The universe have both the divine qualities ( daivi sampad ) and the demonic qualities ( asuri sampad ) within each. The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults. According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it

3481-682: The wife of Mount Himavat was the daughter of the Vairaja s. Acchoda , the river was the daughter of the Agnishvatta s. Pivari , the wife of the sage Shuka was the daughter of the Barhishada s. Narmada , the river was the daughter of the Somapa s. Yashoda was the daughter of the Havishmana s was the wife of Vishvamahat and mother of Dilipa. Viraja , the wife of king Nahusha was

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