Though at the time of a man’s death the faculties may hardly be sound, yet the vārsanā—the impressions—left on his mind by his past actions are in themselves good or bad enough to impress him so as to make his departing spirit assume a new form of life in keeping with them. For instance, a man following a particular profession becomes subject to dreams bearing on that profession. When the impression created by his actions in daily life is so deep as to induce dreams, his mind, even after death, leaves to his departing soul an inclination to be engaged in the subject of his mind’s last activities. This is vāsanā.[24]
It is a popular saying among Hindus that children inherit the nature of their parents. It is for this reason that high caste Hindus do not utter the names of their eldest sons. There is a further belief that the Pitriyas departed from the world with certain desires unfulfilled reappear as descendants of their children to have these desires satisfied.[25]
As the saying goes Pitā putrena jāyate, that is a father is born in the form of the son, so the Pitriyas are born as descendants of their children, or according to the Bija vrikshanyāya, as a tree springs from its seed, that is, its offerings, so parents take birth as children of their offspring.[26]
The Pitriyas, whose attachment to their children or family or wealth does not die with them, reappear in the same family as descendants. It is also believed that persons dying with debts unpaid with the consciousness that they must be paid, are reborn in this world for the discharge of their obligations.[27]
It is not always that the Purvajas reappear in the same family. It is said about the departed spirits, that after undergoing punishment for their sins and enjoying the fruits of their good actions, they come down on earth again as drops of rain, and forming part of the grain which grows on rain water make their way into the wombs of animals and are thus reborn.[28]
On account of the community of their feelings, habits and ideas in previous births, members of different families form different groups. The actions performed in this life keep them bound to one another either as recipients of the return of the obligations given in the past or as givers of fresh obligations. The members of a family stand thus to one another in the relation of debtors and creditors. It is for the discharge of these debts and recovery of dues that several individuals are united in a family. This naturally leads to the members of a family taking birth again in the same family for the proper discharge of debts.
A virtuous child is declared to have been born to return the debts contracted in its past lives, and a vicious one to recover the dues.[29]
When an atit or holy man or a recluse dies, his body is interred, and a platform rising waist high from the ground, or a small dome-shaped temple, is built over the spot. This is called a samādh. An image of the god Shiva is generally installed in the samādh; but sometimes pādukās i.e. the impressions on stone of the footsteps of the deceased, are installed instead. Instances of the latter are the pādukās of Dattātraya, Gorakha and Machchendra Nāth.
Both the Samādh and the image of the god Shiva as well as the pādukās installed therein, are worshipped by the people, who, in course of time, give currency to the belief that the Samādh possesses certain miraculous powers, such as curing long-standing diseases, blessing barren women with children, etc. Offerings are made to the Samādh by pious persons and festivals or fairs are held in its honour by the inhabitants of the village in which the Samādh is located.[30]
Kabars or tombs raised over the graves of Mahomedan saints or Pirs are held in equal reverence both by Mahomedans and Hindus. To these offerings are made, and fairs are held in their honour.