Draupadi , Lover Of Krishna?

There are a lot of articles in the web that Lord Krishna and Draupadi were lovers.

Krishna saves the honor of Draupadi.

Krishna saves the honor of Draupadi.

And this is the reason for Krishna taking an active part in the Kurukshetra war and Draupadi seeking Krishna’s help and advice at critical moments in her life, be it her being stripped in Public in Mahabharata , when Dhrvasa visited them during Pandavas Vana Vasa, when she was crest fallen when Abhimanyu’s wife’s Foetus was about to be annihilated by Aswathama… !

“Many authors have their own interpretations for this relationship. It could spring up from the attributes given to both the characters from historical narratives to fan fictions in each period of time. IMO, most of the readers find their relationship not distant enough as the religious discourse has conditioned our society.

I would want to approach it from both the premises.
Assumption 1 : They did not have feelings for each other.
From this view point, the narrative projects a great bond of friendship. Protecting/mentoring/humoring a woman who you respect/admire shows that Krishna valued a relationship of standing by each other as something higher than the socially believed concepts of chastity (Probably the society too did not care much!). People might call it a sakhi-sakha relationship or a brother-sister relationship or a god-devotee relationship. But the common feature of any of the above is that they walked together towards a common goal

Assumption 2 : They had feelings
The narrative now projects a compromise in a relationship for a perceived greater cause. But we can observe that their interactions post her wedding were not much inhibited. Probably neither of them felt much guilty about it or they consciously faced the situation and grew out. The beauty of it is that the ‘separation’ did not seem to affect their commitment to each other. At the same time, their relationship did not affect their commitment to their own spouses. They were still together and yet not together.

Either ways, I find the relation worth a bow.

My unsolicited advice/request to those who explore the epic : Try not to judge the historical characters. We have no idea what they have practically faced. Try not to justify the weaknesses that exist in us by projecting them in the historical characters. Yes, they were humans like you and me. But had they just been like you and me with similar strengths and weaknesses, they would not have created immortal epics. :)”


Draupadi was Lord Krishna’s true lover! 14 unknown facts about Mahabharat

Draupadi was Lord Krishna’s true lover! 14 unknown facts about Mahabharat
When it comes to Mahabharat, there’ll be hardly anyone of the Hindu religion who would have not heard about the epic.  However, there are many things in this scripture that are neither told to anyone, and also people have not paid any attention to it. This epic is filled with innumerable interesting facts.


In the Shastras, Mahabharat is also known as the fifth Veda. The writer of this epic is Ved Vyas.

Today we will tell you about that secret of Mahabharat you would have never heard or thought of. Did you know that Draupadi was Lord Krishna’s lover?


More than what the ill intentioned outsiders could do to malign Hinduism, these self-styled writers on Hinduism could do better.

I am not sure if these Catherine Mayos and Max Muellers have heard of a gentleman named Veda Vyasa,and he wrote The Mahabharata.

Krishna has always been explicit about His relationships, be it Rukmini or Sathya Bhama.

As to the observation Krishna had 16,000 wives please refer my post under the same name.

If Krishna and Draupadi were lovers Vyasa would have recorded it, for he is the man who recorded,


Draupadi had Five Husbands,

Santhanu , at an advanced age lusted after Sathyavati,

Sage Parasara’s liaison with a fisherwoman,

Kunti’s Illegal child,

Krishna’s manipulation of people and events in the Kurukshetra Battle,

.. list is endless.

Now Vyasa on Draupadi’s Swayamvara ,

Among others came in all her beauty the Princess Draupadi, stepping gently and sweet, bearing in a delicate hand the golden bridal garland, which was adorned with sparkling gems. Tardily she made approach, blushing with increasing loveliness, and appeared in the presence of the princes. Mighty and high-born men were there. The Pandavas beheld in the galleries their enemies Duryodhana, Karna, and all the great Kauravas, and they

p. 215

saw also Krishna, the amorous and powerful one, and his brother, the wine-drinking Balarama 1, the Yádava princes, the Rajah of Sindhu and his sons, the Rajah of Chedi, the Rajah of Kosala, the Rajah of Madra, and many more. Now the Pandavas were still disguised as Brahmans, and stood among the holy men.

An aged and white-haired Brahman, clad in white, approached the high altar, chanting mantras. He spread the holy grass and poured out oil; then he kindled the sacred fire, and the offering to the gods was blessed.

Thereafter the thousand trumpets were sounded, and a tense silence fell upon the buzzing crowd. In the solemn hush all eyes were turned towards the royal mansion as Drupada’s valiant son, Dhrishta-dyumna, led forth his sister Draupadi, and in a voice like thunder proclaimed his father’s will, saying:

“Here stands the noble princess, my sister. Whosoever can bend this bow, and strike with an arrow yonder whirling target set on high, may, if his lineage is noble, claim Draupadi for his bride. My words are truth!”

Having spoken thus, the prince recited to his sister the names of the royal guests, their lineage and their deeds of fame, and bade her award the golden garland to the successful archer.

The rajahs then descended from their gorgeous thrones and gathered around Draupadi as the bright gods gather around Párvati, the mountain bride of Shiva. Their hearts were filled with love for the maiden and with hate for one another. Rivals frowned upon rivals. Those who had been close friends became of a sudden angry enemies because that Draupadi was so beautiful. Krishna

p. 216

and Balarama alone remained aloof; calmly and self-restrained they stood apart, while rajah opposed rajah like to angry elephants.

Each of the love-sick monarchs gazed upon the mighty bow and upon the whirling target on high, and for a time no man sought to lift the bow lest he should be unable to bend it and then be put to shame. At length a rajah, more bold than the others, picked it up and tried his strength without avail; another followed and another, but failed to string it. Soon many rajahs strained their arms in vain, and some fell upon the ground and groaned, while the laughter of the people pealed around the barriers. . . . The gods had assembled in mid-air and looked down with steadfast eyes.

At length proud Karna strode forward; he took the bow and bent it and fixed the bowstring. Then he seized an arrow. Drupada and his son were alarmed, fearing he might succeed and claim the bride. Suddenly Draupadi intervened, for she would not have the son of a charioteer for her lord. She said, speaking loudly: “I am a king’s daughter, and will not wed with the base-born. . . .”

Karna smiled bitterly, his face aflame. He cast down the bow and walked away, gazing towards the sun. He said: “O sun! be my witness that I cast aside the bow, not because I am unable to hit the mark, but because Draupadi scorns me.”

Others sought to perform the feat, but in vain, and many rajahs feared to make attempt lest they should compel the laughter of the people. A buzz of merry voices arose from beyond the barriers.

Meanwhile the Pandava brethren, disguised as Brahmans, looked on with the others.

Then suddenly silence fell upon everyone, for Arjuna

p. 217

advanced from the priestly band to lift the bow. The Brahmans applauded him, shaking their deerskins.

Said the rajahs: “Can a weakly Brahman, who is a mere stripling, accomplish a feat which is beyond the strength of mighty warriors.”

Others said: “The Brahman knoweth best his own skill. He would not go forward if he were not confident of success.”

An aged priest endeavoured to restrain Arjuna, lest he should by his failure bring ridicule upon the Brahmans; but the hero would not be thwarted. He strode forward like to a stately elephant and bared his broad shoulders and ample chest. He was nimble as a lion, and calm and self-possessed.

Ere he lifted the bow, he walked round it; then he addressed a prayer to the gods. . . . He stood up unmoved and serene as a mountain peak, and he bent the bow and fixed an arrow in it. . . .

All eyes watched him. He drew the cord, and the arrow flew upwards with a hissing sound; it hit the target eye, and the golden fish fell over and clashed upon the ground.

Like distant thunder arose the plaudits of the multitude; hundreds of Brahmans shouted in ecstasy and waved their scarfs; a thousand trumpets clamoured in triumph, and the drums were beaten loud. . . .”


If Draupadi loved Krishna, she would have garlanded Krishna and Krishna would have earlier met the challenge easily.

Vyasa has not mentioned anything about Krishna and Draupadi being Lovers in his Mahabharata.

She was called Krishnai, because of her color was black, like Krishna.

She considered Krishna as her mentor and she was a few among the people in Mahabharata who knew Krishna was the incarnation of Vishnu and as such was devoted to him.

Time that people rebut this type of non sense floating around stating that Krishna and Draupadi were Lovers.

Or is this secular writing?

( I am called a Right wing Historian, I am neither)


Stotra Mantra Parayana Differnce

Unlike other Religions,Hinduism has Prayers of different types.

There are three different types in terms of how these were arrived at, whom they are addressed to and the results sought for.

Before understanding the differences , one must know that in Hinduism, as its fundamental Truth as enunciated in the Vedas, the Sacred texts of the Hindus,describes the Reality, called Brahman, is distinct from Brahma, The God of Creation,is Without Name and Form.

The Brahman is with out Attributes, with Attributes and beyond Attributes,

It is to be experienced and is Beyond space,time,senses,mind and time.

It is Being, Consciousness and Bliss, Sat, Chit and Ananda.

The purpose of Life is to realize the Brahman, The Reality behind the noumenon, the world of Names and Forms, the substratum of the Universe, both Macro and Micro.

To achieve this, the impediment called Mind is to be Stilled.

The cessation of the Modification of Chitta is Yoga or Union with the Reality.

Ganesa Lakshmi Stotram.jpg

Ganesa Lakshmi Stotram.

( Chitta is a Higher plane of Cognition, please read my posts on Yoga, Chitta)

To Still the Mind, the thoughts or the thought waves are to be stopped.

Rama, Hanuman. SundaraKanda Parayana.Jpg

Rama, Hanuman. SundaraKanda Parayana.

But as The Mind, by its nature, is always after a thousand thoughts, it is difficult to control it,

However it can be done by Right Determination,Knowledge and Practice, says Krishna in the Bhagavad Gita( Gnana and Vairaagya)

So in the process of quieting and making the Mind still, Hinduism advocates Worship of Gods with Forms, though in Reality they do not exist.

However as Krishna says , even these Gods of Names and forms are relatively Real in the sense that they grant the boons one wishes for and Krishna says He assumes the Forms and Names Of Gods and Goddesses addressed by the practitioner and deliver the results.

So Gods of Hinduism are Real and not Real at the same time.

For details read my post ‘Hinduism, Gods with Name and Form ,Yes Or No’.

As Human dispositions and needs are varied,, so are the Gods.

One may like Mother, Father, Friend , Lover, son, daughter…

To establish a relationship, each needs a unique approach and there can be no uniform and a single window approach.

So the Gods vary and your modes of address vary.

One does not address Mother as he would his Father, Lover or Friend.

So the prayers vary.

Generally there are three types of Prayers.

Avalokeswara Mantra.png

Avalokeswara Mantra.


2.Parayana and



Stotra is from the root Stuthi, meaning ‘Praise’

If one were to get some thing from some one superior in Station, one praises him or her to get the things done for one who wishes for.

So in a Stotra one finds Praises of Gods, extolling their virtues, then requesting them to grant one’s Wishes.

We have a large collection of these Stotras.

These Stotras are also of different kinds.

One is by Gods themselves addressing the other Gods, like Krishna’s Siva Stuthi or Rudra’s Mantra Rajapadham addressed to Lord Narasimha, Indra’s Krishna Stuthi.

These are addreed to Gods whom one likes.

Another type is by the Great Rishis , like Hayagreeva’s Lalitha Sahasranama.

Yet another type is by great personalities like Bhishma, The Vishnu Sahasranama; the various slokas of Adi Shankaracharya, Swami Desikan,Ramanujacharya, Madhwacharya….

All these deliver results in terms of efficacy in the descending order described

Some of these Rishis have Prayers to a Particular Deity.

In this case it is not necessary that the God one choses to worship need be what one likes.

These Gods produce results because of the fact that the Hymn is composed by a realized Soul.


A Stuthi or a Stotra by a Great Rishi like  Valmiki, The Sundara Kanda of Ramayana is recited in a prescribed format for a fixed duration is called Parayana.

People also do this regularly as they do Lalitha Sahasra nama and Visnu Sahasranama.

The Parayana prayers may be from any of Language.

The basic requirement is Faith.

3.Mantra is different as they are locked Sounds . grasped by the Rishis, in a mysterious way.

Mantras, are the essence of Sound and Sound in its pure form is Mantra.

Mantras control Sound.

The difference between Mantras and the other two Types is that Mantras deliver guaranteed results, if one follows the procedures laid down.

Whereas in the case of Stotra or Parayana,the Divine intervention is left to  the pleasure of the God addressed to, in the case of Mantras, the Gods are obliged to grant the requests as they represent the essence of Reality and in fact the Form of Gods themselves.

That is why even A Raskshasa can deliver a Brahmastra by invoking a Mantra.

Mantras can be addressed to specific Gods and also to Reality in its Attributeless Form.

Or the Mantra can be a combination of sounds mystically locked.

More to follow on the scientific explanation of Mantras, their validity analysis by Spectroscopy,Cymatics




Garbhodaki Vishnu Balarama Lakshmana In Quantum Wormhole

To understand Hindu History one should have an eye for facts, allegories, Facts and allegories combined together and allegorical stories to instill morality.

Vishnu in Anatha Sayana.jpg Garbhodaki Vishnu.

However one can easily identify the last mentioned by the statement in the body of the story or towards the end it to be a Moral story.But the Puranas, Vedas and the Ithihasas, Ramayana and Mahabharata belong to another genre .

Adi Sesha in Patala Loka.jpg. Adi Sesha Supporting the Earth.

Puranas and Ithihasas record facts as has been proved.

Gharbodhaka Ocean.jpg

Gharbodhaka Ocean.

Vedas belong to a category of Knowledge that is intuitively grasped and it is not through the senses we possess.

We can verify even this if we follow the laid down rules.

The Puranas contain facts as well as Higher Physical truths.

Some of these Truths enunciated in the Puranas are called as Lower Knowledge.

One such is the much overlooked Adi Sesha on whom Lord Vishnu reclines.

People are aware that Adi Sesha is the Bed on which Lord Vishnu reclines and he was born as Lakshmana in Ramayana and Balarama in Mahabharata times.

The importance of Sesha can be understood by the fact that  Lord Vishnu was born as a Younger brother to Balarama, an Avatar of Sesha, whom Lord Vishnu served diligently.

This is the expression of gratitude to Sesha by Lord Rama to Krishna hen he said to Lakshmana,

‘You have served me diligently sacrificing everything in your Life in order to serve me.

I shall repay it by serving as diligently to you in the next Avatar.

Lord Krishna executed His Machiavellian Schemes in the Mahabharata, be it the slaying of Drona,Fixing of the Muhurat for the Mahabharata war by switching the Full Moon Day(Bodhayana Amavasya), killing of Bhishma by placing Sikandi in front of Bhishma,The taking away of the fruits of Karna’s Good deeds by taking them away from Karna in the Battlefield,hiding the Sun to enable Arjuna to kill Jayathratha,of advising Bhima by slapping his thighs to indicate that Bhima as to hit Duryodhana below Duryodhana’s Thighs, the list is endless…

in the absence of His elder brother Balarama , an Avatar of Adi Sesha.

If Lord Krishna listened to in the Mahabharata at all it as only Balarama and no body else.

Such was his devotion to Balarama.

Apart from the incidents narrated thus about the respect shown to Balarama,is there any deeper meaning behind the importance given to Balarama by Lord Krishna?

From the scientific angle?

To me , it seems so.

Krishna represents, among other things the embodiment of the Universe, as He displayed it to Arjuna in Kurukshetra in His Viswaroopa.

Krishna, an Avatar of Vishnu is beyond Time and Space and in fact He is Time and Space.

Vishnu has three aspects,the fact many of us are unaware.

Please read my post on Three Visnus.

They are,

In Gaudīya Vaishnavism, a school of VaishnaVaishnavism, the Sātvata-tantra describes three different forms, or aspects, of Vishnu as Mahā Vishnu, Garbhodakaśāyī Vishnu andKsirodakaśāyī Vishnu (Paramātmā), with each form having a different role in the maintenance of the Universe and its inhabitants:

“For material creation, Lord Krishna’s plenary expansion assumes three Vishnus. The first one, Mahā Viṣṇu, creates the total material energy, known as the mahat-tattva. The second, Garbhodakaśāyī Viṣṇu, enters into all the universes to create diversities in each of them. The third, Kṣīrodakaśāyī Vishnu, is diffused as the all-pervading Supersoul in all the universes in heart of every living being and is known as Paramātmā. He is present even within the atoms. Real object of meditation in Yoga is a Paramātmā. Anyone who knows them can be liberated from material entanglement.”(Satvata Tantra)


Now to Adisesha,

Shesha is said to hold all the planets of the universe on his hoods and to constantly sing the glories of the god Vishnu from all his mouths. He is sometimes referred to as Ananta Shesha, which translates as endless-Shesha or Adishesha “first Shesha”. It is said that when Adishesa uncoils, time moves forward and creation takes place and when he coils back, the universe ceases to exist.


Please refer my posts on this.

I have also written on the Singularity in Blackholes,describes the Brahman described in the Vedas.

Time runs backwards,

It recoils.

Ina Blackole, all events appear to be at a Standstill, though it is not.

There is a Singularity in a Black hole which one can not perceive.


In the centre of a black hole is a gravitational singularity, a one-dimensionalpoint which contains infinite mass in an infinitely small space, where gravitybecome infinite and space-time curves infinitely, and where the laws of physics as we know them cease to operate. As the eminent American physicist Kip Thorne describes it, it is “the point where all laws of physics break down”.

There is a reference in the Ramayana that Hanuman entered into a Black hole/wormhole in the Vindhya Mountains during His search of Sita.

And Lakshmana wentdown the Sarayau River to Patala Loka.

Balarama entered Patala Loka as a white serpent,( basic Light) .

‘In Ramayana, Lakshmana went to the Sarayu river, ended life by engaging in meditation and stopping his breathing. It is said his soul went to Patala Loka’

Adishesha lies on the Garbhodaka Ocean. This universe lies inside Hiranyagarbh which also has 14 planetary systems. Beneath the 14 planetary system is the cosmic ocean known as Garbhodaka ocean.

According to SB 5.23.9, the last planetary system is Patala. Further 30,000 yojanas(ancient distance measurement unit) below, Adishesha lies on Garbhodaka ocean but doesn’t hold any planetary systems.

According to SB 2.7.1

Only under certain conditions do the planets float as weightless balls in the air, and as soon as these conditions are disturbed, the planets may fall down in the Garbhodaka Ocean, which covers half the universe. The other half is the spherical dome within which the innumerable planetary systems exist. The floating of the planets in the weightless air is due to the inner constitution of the globes, and the modernized drilling of the earth to exploit oil from within is a sort of disturbance by the modern demons and can result in a greatly harmful reaction to the floating condition of the earth.’

Hinduism describes 14 Lokas belonging to This Universe and there are many more and these are explained in the Devi Mahatmiyam and in the Puranas that speak of Devi.

The point that there are unobservable Universes is agreed upon by Quantum and they admit to 10 such places.

Hinduism mentions 14.

I had written on these issues .

So, in the present context, The Time Principle is enumerated in the form of Lakshmana and Balaram where they had gone into the Garbhodaka Ocean which is the outer limit of our present Universe, though unobservable and all these rest on Garbhohaka Vishnu.

Please read my posts on Quantum in order to know more on this topic.






Related articles.



Sky Maps Star Position During Rig Veda Rama Krishna Birth

Indian Puranas, History and The Epics are not fairy tales.

They are facts.

I have been verifying statements events mentioned in these texts with the help of Astronomy, etymology of word used,archeological evidence,Anthropology,Geology and tools like Carbon Dating, Atomic verification,Infra red evaluation.

I have published posts on many events narrated in the Indian Texts.

Now I am posting information on the appearance of the sky during,

The Rig Vedic Period,

Rama’s Birth,

Krishna’s Birth.

These maps have been arrived at running the references found in these instances through a Software designed to arrive at star positions and period..

Rig Vedic Period Sky Map.

There are 53 references in Rigveda as prayers offered to Aswinis at dawn. The description clearly points to the observation of the pair of stars in the Aries constellation (referred to as Aashvin or Asvini) just before sunrise as a ritual to mark the year beginning. Using Planetarium software, we find that the Winter Solstice occurred on 19 December, 7000 BC at 0735 hrs as shown in Figure 1. This is the earliest reference to Vedic calendar with year beginning at Winter Solstice, found in Rigveda (5-77-1/2; 1-46-14; 7-69-3/2). Heliacal rising of Ashwini Nakshatra (Aries) can be seen to occur on 5th January, 7000 BC, marking the year beginning (Fig. 1).

Skymap during Ri Vedic Period.png

Skymap during Ri Vedic Period.Fig. 1

Pre Dawn Sky during Rig Vedic Times.

A thousand years later, Winter Solstice no longer occurred near Aries (Asvini) due to precession. As a result, Ashwinis were no longer rising heliacally as before. They were still below the horizon at sunrise around Winter Solstice time. The Winter Solstice had moved to Revati by 6000 BC. Thus the precession of Equinoxes and Solistices was being observed by Rigvedic Scholars.

The Sky of 19th December, 6000 BC at sunrise on the Winter Solstice day shows that Ashvini gave way to bright star Chitra (α Vir) on opposite side (Western horizon). A full Moon in Chitra Nakshatra provided a new time marker in the sky and heralded the lunar month naming system-Chaitra, Vaisakha etc. (Rigveda: 5-74-1,2 and Tait Samh. 7-4-8). See Fig. 2 –

Winter solstice sky Ri Veda Period.jpg

Fig.2 .The Sky of 19th December, 6000 BC at sunrise on the Winter Solstice day shows that Ashvini gave way to bright star Chitra (α Vir) on opposite side (Western horizon). A full Moon in Chitra Nakshatra provided a new time marker in the sky and heralded the lunar month naming system-Chaitra, Vaisakha etc. (Rigveda: 5-74-1,2 and Tait Samh. 7-4-8).

Please check my post on Agstya star, Canopus Validates Sanatana Dharma.

Rama’s Birth, Sky Map.

Rama was born on the Navami tithi of Shukla Paksha of Chaitra masa(9th day of the increasing phase of the moon in the lunar month of Chaitra).At that time, the nakshatra was Punarvasu, and Sun, Mars, Saturn, Jupiter and Venus were in Aries, Capricorn, Libra, Cancer and Pisces respectively. Lagna was Cancer and Jupiter & Moon were shining together. — Ramayana 1.18.8,9.

1. Sun in Aries
2. Saturn in Libra
3. Jupiter in Cancer
4. Venus in Pisces
5. Mars in Capricorn
6. Lunar month of Chaitra
7. 9th day after New Moon
(Navami Tithi, Shukla Paksh)
8. Moon near Punarvasu Nakshatra
(Pollux star in Gemini constellation)
9. Cancer as Lagna
(Cancer constellation rising in the east)
10. Jupiter above the horizon
The observations on the left, when entered into Planetarium software gives us the above Sky Chart, which in turns gives forth the below mentioned date.

Sri Rama Navami – 10th January 5114 BCE – Birth Day of Rama
Observation at 12.30 p.m.

Skymap During Krishna’s Birth.

Lord Krishna was born around midnight. That night was the eight phase of the moon known as Ashtami Tithi. The moon was near Vrshabha, the bull, i.e the Taurus constellation that houses the star Rohini. The star Rohini is known as Aldeberan in modern astronomy. The month was Shravana, one of the 12 months in the Indian calendar.

Shravana vada ashtami, Rohini Nakshtra, uditam Lagnam

( Srimad Bhagavatham, Skanda 10, Chapter 3.)

Sky During Krishna's Birth.jpg

Sky During Krishna’s Birth.

Date of Krishna’s Birth By Gregorain Calendar.

27th July, 3112 BCE .

Couple of Points.

1.Astronomical events repeat themselves at regular intervals.hence fixing one date is difficult.

We are taking the last event for calculation.

As time is Eternal and Cyclic, the events repeat themselves.

Please read my posts on Time Non Linear for more information.

You may check my posts under Astrophysics on Astrodating and dating of Events.

Citations and Sources.

Krihsna’s Birth , Skymap.Image courtesy. Sri. Narahari Achar, Memphis Univesrsity US.





Soul Immortal Body Dies Why Sraddha Pinda?

A reader posed an interesting question, which I am reproducing below.


I remember having written on this , in the passing, while on another article.

As the issues involved are complex and many have the same doubt, I would like to clarify.

True, the Atman is Imperishable, Immortal , timeless

The Vedas and the Upanishads stress this point and the entire Indian Philosophy revolves on this concept of Atman

The Bhagavad Gita states thus.

Bhagavad Gita Verse Chapter 2.Sloka 20. on the Nature of Atman.

Bhagavad Gita Verse on the Nature of Atman.jpg Bhagavad Gita Verse on the Nature of Atman, Self .Chap.2,Sloka20

The body is the instrument through which the fruits of actions, the Karmaphalas are worn out.

Body , being made of the five elements, earth,water, fire,air and ether returns to the respective elements after death.

All things done or being done during the course of one’s life are directed towards this body, excepting the urge to realize Brahman, the Reality.

Once the body dies a Hindu performs Sraddha , ceremonies for the dead by offering food .

This concept of offering to  the departed is present in all Religions.

Names might differ.

If the body is perishable and the Soul is Immortal , what is the point in performing these rituals, like Tharpana, offering Pindas,and Sraddha?

Though the body ceases to exist, the remnants of actions performed, Desired do not cease even after death.

The thoughts remain as energy once created can not be destroyed and Thoughts and Thought processes are Energy.

They have to be expended.

Till such time the Subtle body remains.

The Subtle Body is called as Sukshma Sareera.

The Sukshma sarera exists even after death and is nourished by Food, Water.

This is applicable in both Stages, Life and afer Death

ThePhysical frame is sutained by the essence of Food(Anna Rasa) and so is the suskshma sareera.

This is one of the reasons for some foods contributing to unidentified anxiety, despondence, fear ets.

Also Food determines one’s disposition .

For more on this Googel Food ramanan50.

Now after the Physical frame ceases ,the Sukshma Sareera needs nourishment.

And this is what we do by performing Sraddha and offering food to the departed,

Now to the question.

The dead are reborn.

They have taken a new body and they eat.

Would this not be enough to nourish the Physical body and the sukshma Sareera?


The remnants of the earlier birth’s needs are not wholly met in the current birth.

The bonds one had established during the earlier birth still linger and those are met only by the offerings from the people with whom we had bonded in the earlier birth.

This non compliance of the Sraddha results in Pitru Dosha.

Pitru Dosha does not merely indicate the anguish of the ancestors but also the needs of the Sukshma Sareera of the earlier birth( which forms a pat of the Sukshma Sareera of theis birth).

When such needs have not been met, one faces unaccountable problems.

These do not apply to realized souls or Brahma Gnanis.