The concept of ancestor veneration may be hard for some individuals to grasp who have built up a personalised perspective on worshipping the gods (or not in the case of some). On the surface, it may seem like a superstitious rite of deifying your ancestors. Is it insulting to be comparing your forefathers to the sacred divinities? Certainly not, if you delve deeper into the philosophical meaning and history behind the rise of these traditions.

Ancestor worship also serves as a way to maintain family ties and traditions. It reinforces the importance of family and the continuity of the family line. In many Asian cultures, ancestors are seen as important members of the family, and their opinions and values are respected and considered in decision-making processes. Furthermore, ancestor worship can provide a sense of connection to the past and a sense of identity. It allows people to maintain a connection to their cultural heritage and understand their place in the world.

Ancestral veneration has been one of the key elements of all polytheistic faiths across the world. The exact distinction where a forefather (pitr in Sanskrit) becomes a sacred divinity is up for debate. A good example of this is Huangdi, also known as the Yellow Emperor, who is considered by the Han Chinese as both the progenitor of the Chinese dynasties as well as a deity at the centre of the universe.

Ancestor worship is a common practice in many Asian religions, including Confucianism, Taoism, Shintoism, and Buddhism. Hence, similar traditions have evolved across various cultures across the world through organic synthesis be it India, China, Indonesia or Japan.  Ancient Egypt and the Roman Empire were well known for their veneration of kings and other historical figures in an effort to pay homage to their contributions.

In India, we can see many communities have gram devatas (village deities) that are personified attributes of natural elements/phenomena or historical figures that become part of the divinity. Whether or not these figures have mystical powers or not can be argued, but they continue being sacred to their devotees nonetheless. Ancestor worship is not limited to a particular region or religion in India. It is practiced by Hindus, Jains, and Buddhists, among others. The ritual varies from region to region and from family to family, but the underlying belief in the importance of honouring ancestors remains the same.

To a devotee, it makes little difference if their deity has the validity of the shastras or a simple village guardian. Both of them will be perceived by the individual as the sacredly omnipresent one nonetheless. Be it Maharaja Agrasen who is considered the kula devata (clan progenitor) by all Agrawals or Jhulelal who has been transformed into a symbol of unity by Sindhi Hindus or Maduraiveeraswami, the protector deity of the city of Madurai - all these deities share the commonality of being human beings at one point of time. These figures have now attained the status of deities among its folk for the sheer determination and mystical powers they possess.

Ancestor worship is a practice that has been part of Indian culture for centuries. In India, one of the most well-known examples of this phenomenon is "pitru paksha", a period of 16 days dedicated to honouring one's ancestors. During the period of Pitra Paksha, it is believed by Hindus that the gates of the divine realm open allowing the souls of the forefathers to visit their descendants in hopes of getting their fulfilled desires. Hence, making offerings of food to the pitras is considered to aid them in their sustenance on returning to the other realm at the end of the inauspicious period. By performing good deeds in their memory and making offerings during this time, their souls can gradually attain moksha (salvation and liberation) from the cycle of reincarnation. If satiated, the ancestors bestow their boons on their descendants wishing them prosperity and happiness in their lives.

The end of the inauspicious period of Pita Paksha also marks the advent of Adi Shakti. Devi Paksha brings forth a period of celebration among her devotees who are raptured in the presence of the goddess. The victory of the just over the wicked is commemorated with the return of the forefathers until the next year. The very same event also occurs among Balinese Hindus during the festival of Galungan where the forefathers are propitiated. The final day of the festival ends with Kuningan, which honours the day Deva Indra defeated Mayadanava, the Danava king who once ruled Bali. The sequence of events where the festival of Galungan gives away to Kuningan is much like that of Pitra Paksha ending with Mahalaya which heralds the arrival of the celestial mother.

Similar to Indonesia, other countries that are considered to be a part of the extended Indosphere also have festivals with similar codes that may or may not specifically align on dates with those of the Indian subcontinent. These can range from Pchum Ben in Cambodia to Sat Thai in Thailand, both being a legacy of Indianisation. In the vein of Indian Hindus following a strictly sattvic diet during the sacred Navratri at the end of Pitra Paksha, Buddhists in the region also follow vegetarian dietary norms for nine days.

Similar Indian influences can be seen in the festivals of East Asia that transmuted to these regions through the vessel of Buddhism. The Chinese Yulanpen, Japanese Obon and Korean Baekjung all trace their partial origins to the Mahayana Buddhist Ullambana Sutra which stressed the importance of filial piety including those towards one’s deceased parents.

The respect for forefathers is inherently tied into the customs and festivals of the greater Indosphere, whether inherently or as a consequence of gradual Indianisation. To when and where an ancestor can attain the status of a divine depends on mass popularity. But it need not mean that one can feel ashamed to call upon their predecessors. Worshipping the celestial gods can go in hand with venerating those that have led us here, for the deities themselves are also our progenitors.

Image provided by the author.