à ÂrÃÂddha (Sanskrit: à ¤¶à ¥Âà ¤°à ¤¾à ¤¦à ¥Âà ¤§), is a period of time in the Hindu calendar during which Hindus perform rituals to pay homage to their pitá¹Âs (ancestors). Taking part in specific rituals at this time is believed to provide peace to the ancestors in their afterlife. It is performed on the death anniversaries of the departed as per the Hindu Calendar. In addition it is also performed for the entire community of 'pitr' â both from paternal and maternal side â collectively during the Pitri Paksha or Shraaddha paksha ('fortnight of ancestors'), followed immediately by Sharad Navaratri in autumn. à ÂrÃÂddha refers to a set of Hindu rites performed to honor, appease and nourish deceased ancestors (pitá¹Âs) thus removing any imbalance or disturbance in the ancestral lineage. The rites typically include offerings of food (often riceballs called pinda), libations of water (tarpana), recitation of mantras, and gifts to Brahmins. à ÂrÃÂddha is commonly observed during the fortnight of Pitru Paksha in the lunar month of BhÃÂdrapada/ÃÂà Âvina, as well as on individual death anniversaries (tithi à ÂrÃÂddha).
The Sanskrit word à ÂrÃÂddha derives from à Âraddhà(âÂÂfaith, devotionâÂÂ). In ritual parlance, it denotes acts performed âÂÂin faithâ for ancestors, especially offerings of food and water intended for their welfare in the afterlife.
à ÂrÃÂddha is discussed in Dharmasà «tras, Dharmaà ÂÃÂstras, and PurÃÂá¹Âas, which outline eligibility, timing, recipients, and ritual details. Prescriptive material appears in the ÃÂpastamba and Gautama Dharmasà «tras, the Manu Smá¹Âti, and later digests; the PurÃÂá¹Âas (e.g., Garuda PurÃÂá¹Âa) emphasize the salvific benefits of feeding ancestors and the poor.
Although practices vary regionally, a typical à ÂrÃÂddha includes:
à ÂrÃÂddha is observed:
à ÂrÃÂddha may be performed at home shrines, temples, or river ghats. Certain pilgrimage centers are especially associated with ancestor rites, notably Gaya on the Phalgu River (Bihar), as well as Rishikesh, Haridwar, Prayagraj, and Varanasi. These sites provide priests, ghats, and facilities for pindadÃÂna and tarpaá¹Âa.
The scripture mandate performing 96 à ÂrÃÂddha karmas. However, these practices are difficult to be adhered to. In addition, offerings are to be made annually to a larger universe of forefathers â during the pitr paksha. In Hindu amanta calendar (ending with amavasya), second half of the month Bhadrapada is called Pitru Paksha: Pitá¹Âpaká¹£a or à ÂrÃÂddha paká¹£a and its amavasya (new moon) is called sarvapitri amavasya. This part is considered inauspicious in muhurtaà ÂÃÂstra (electional astrology). At this time (generally September) crops in India and Nepal are ready and the produce is offered as a mark of respect and gratitude (by way of pinda) first to the ancestors be they parents or forefathers before other festivals like Navaratri begin.
Many people visit Hindu pilgrimage sites to perform, Ã ÂrÃÂddha ceremonies, like Pehowa, Kurukshetra, Haridwar, Gokarna, Nashik, Gaya etc. Haridwar is also known for its Hindu genealogy registers.
In practice, the karta (person who performs the à ÂrÃÂddha):
(1) Invites Brahmanas (priests) that day, invokes in them the divinity of his/her parent, worships and feeds them.
(2) Performs a homa (fire ritual), appeasing Agni and Soma â the deities who transmit the offerings to the ancestors, nourish and protect them.
(3) Offers balls of rice to the departed souls ("pinda daana", offered to the Pitá¹Âs, the ancestral spirits).The offerings are made to three generations i.e. father, grandfather and great-grandfather / mother, fathers' mother, fathers' grandmother.
(4) Crows are also revered in Hinduism and during à ÂrÃÂddha the practice of offering food or pinda to crows is still current.
The karta extends hospitality to the priest and concludes the ceremony by giving "dakshina" (fees) to the brahmanaas. (There are various other actions done to show respect to the Brahmanaas, like washing their feet etc. during the course of shraaddha).
Since this is one of the more important and noble "" (rituals meant to cleanse the mind and soul) that the Hindu sages have envisaged, it is imperative that the performer of the ritual understands what he or she is doing. Only then will the true intent of the ritual be fulfilled and the performer of the ritual feel completely gratified. Otherwise, the ritual becomes just a mechanical exercise on one's part.
After death, the family performs the final rituals and holam. These rites are a reflection of a person's life. They may also include Santhi-homam and Agni-homam. After the Santhi-homam, the body is sprinkled with holy water to cleanse it. Other rituals include offering food and applying herbs to the body. The Havan is performed in order to appease the God of Fire, Agni. During the homam, verses are recited while the performer asks the god to forgive the deceased's mistakes and sins.
Ritual details differ across regions and communities:
à ÂrÃÂddha expresses filial duty (pitá¹Â-á¹Âá¹Âa) and the ongoing bond between the living and the dead. Offerings symbolically âÂÂnourishâ the subtle bodies of the ancestors and are believed to aid their journey toward auspicious states. Classical texts link proper à ÂrÃÂddha to prosperity and wellbeing of descendants, while neglect is framed as ritually and morally harmful.
Modern practice ranges from orthodox ritual performance with priests to simplified family observances. Contemporary discussions address ecological impacts of mass rites at riverbanks, the use of biodegradable materials for offerings, and debates over the symbolic vs. literal understanding of ancestral nourishment.