If we have performed shraddha on Ekadashi, will we therefore go to hell, ref Bhag 7.14.20-23. How to atone?

Podcast:

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Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.

Lecture Summary

Performing rituals like Shraadh on Ekadashi can spark worries about scriptural violations and consequences. This guide explores the intent behind these actions, the true nature of scriptural warnings, and how to approach atonement with peace of mind.

Main Points

• Intent Matters Most: Actions driven by a sincere mood of service, respect, and devotion are valued, as neither Krishna nor scripture operate in a fault-finding mode.

• Understanding Warning Language: Severe scriptural phrases about hell serve as expressions of profound concern and gravity rather than doctrines of permanent damnation.

• Cumulative Karma: A single action rarely determines ultimate destinations; destiny is shaped by cumulative karma and overall life trajectory.

• Role of Guides and Tradition: If guiding priests do not inform you of specific calendar restrictions, or if your tradition doesn’t emphasize them, you should view Shastra through the light of Guru and tradition without undue anxiety.

• Bhakti as the Ultimate Atonement: For practitioners, deepening devotion through extra chanting or reading holy texts serves as the primary spiritual remedy.

• Consulting Specialists: If you feel strongly unsettled about a rule violation, seeking input from a trained astrologer with a Vaishnava perspective provides tailored guidance.

Key Takeaways

• Focus on your primary devotion and the spirit of service rather than worrying over minor ritual technicalities.

• Deepen your bhakti practices, such as chanting extra rounds, to resolve spiritual anxieties naturally.

Full Transcription

If we perform in Ekadashi Tithi or on Ekadashi Tithi, the Shraadh ceremony and it is said in the scripture that the action will lead one to hell. What can we do to atone for the mistake? Answer are three different things over here.
The first is the intent of our actions. Second is the intent of the scriptural statement. And third is the action that we take in the light of our intent and of our intent and the scriptural intent.
So, ultimately mamu vartamanu vartante manushyaha partha samushya. Krishna says we are all on the one path and that one path is that the journey of consciousness. Everybody is searching for higher, more enduring happiness.
And all the rules and rituals that are there in scriptures So, that is they are meant to raise our consciousness. They are all ultimately meant to help us move our consciousness and make it fixed in his absorption in his remembrance. So, when we are acting to do some shraddha ceremony for our deceased relatives and elders, we are doing it in a mood of service, in a mood of respectfulness, in a mood of religious piety or it could be in a mood of devotion.
Whatever it is. It is certainly not a selfish motive. And neither Krishna nor scripture are like in a perpetual fault-finding mode where they are just waiting to check which scriptural rule we have violated and therefore we get the consequence of being pushed to hell.
So, that attempt to raise our consciousness or to act with raised consciousness is something which is always appreciated. Having said that, now, specific rules in scripture, especially in terms of the destination being hell for certain actions which from certain frames may not seem to be very serious is to inspire within us a sense of gravity. Like when Krishna says that such demoniac people, I send them into I cast them into dark species and then he almost uses the word over there it can sound as if in 16, 18 and 19 it can almost seem as if Krishna is advocating a doctrine of permanent damnation.
But that is not at all the case. The case is that Krishna is basically expressing anger and that should be the focus. Parents say that if you do this, you will have no place in my house for a child.
The point is that you will not have a place in the house. The point is don’t do this. So, it’s not that these statements are exaggerations, but we can say they are expressions of concern.
They are meant to be warnings and a person’s destination is ultimately determined by the accumulative karma. It is not just one action that alone will send that person to hell. Of course, some actions can be grievous enough that can have serious consequences by going to hell.
But these statements are seen more as warnings or indicators of the gravity. You have to take this action gravely. So, in general, there are tithis.
In certain tithis, some things are considered auspicious to do and some are considered not so auspicious. So, while Ekadashi is considered an auspicious activity, but it is considered auspicious to do bhakti activities directly and some ritual activities, some karmakand activities may not be recommended on that day. so that is the spirit over here, that statements like these.
And once we have done something, for us as bhaktas, the ultimate atonement is greater practice of bhakti. So, you can jant extra rounds or read some extra bhagavatam. If we specifically strongly feel that we have done something wrong, then we may want to consult a trained astrologer who knows the Vaishnava perspective, to scripture and get their input about what we could do for atoning for such a action.
But overall, that may not be either the primary necessity nor the primary purpose of scripture. It is not to look for an opportunity to condemn us to hell. And certainly, it is not that we are expected to know everything in scripture about such rules and regulations.
It is, you could say, the responsibility of the Brahmana guiding us to tell us about such rules and regulations. And if the Brahmanas guiding us have not informed us, then it is not, we consider it our form here by Brahmana, not just those who are Brahmin in initiation, but those who are performing these rituals. And also, if in our tradition it has been not emphasized so much, you always see scripture, you don’t just see Shastra, you see Shastra in the light of Guru and Swami.
Scripture itself has not emphasized this so much. And I think we shouldn’t worry ourselves or alarm ourselves by over-emphasizing sections of scripture that have not been particularly emphasized in our tradition. Especially, the Prabhupada mentioned in the Purport, but it is not something which is a prominent directive in our Samskara manuals or in our overall dialect, scriptural discourse.
Then, we understand that that is not the most important thing for us as Bhakti practitioners.