Adhyaya 34

Verse 1

यमलोकविस्तृतिदृवर्णनं नाम त्रयस्त्रिंशो ऽध्यायः श्रीकृष्ण उवाच / शृणु तार्क्ष्य यथान्यायं धर्माधर्म्स्य लक्षणम् / सुकृतं दुष्कृतं नॄणामग्रे धावति धावताम्

“Listen, O Tārkṣya (Garuda), in accordance with justice, to the distinguishing marks of dharma and adharma. For human beings, merit (sukṛta) and demerit (duṣkṛta) run ahead—going before them as they themselves proceed.”

Verse 2

कृते तपः प्रशंसन्ति त्रेतायां ज्ञानसाधनम् / द्वापरे यज्ञदाने च दानमेकं कलौ युगे

In the Kṛta Yuga, austerity (tapas) is praised; in the Tretā Yuga, the discipline of knowledge (jñāna) is the means; in the Dvāpara Yuga, sacrifice (yajña) and charitable giving are upheld; but in the Kali Yuga, charity (dāna) alone is declared the single foremost practice.

Verse 3

गृहस्थानां स्मृतो धर्म उत्तमानां विचक्षणैः / इष्टापूर्ते स्वशक्त्या हि कुर्वतां नास्ति पातकम्

The wise and discerning proclaim this as the highest dharma for householders: those who, according to their capacity, perform iṣṭa (sacrificial worship) and pūrta (public works of merit) incur no sin.

Verse 4

वृक्षस्तु रोपितो येन खनिकूपजलाशयाः / यममार्गे सुखं तस्य व्रजतो नितरां भवेत्

For one who has planted trees and provided wells, step-wells, and water-reservoirs, great comfort surely arises as he journeys on the road to Yama.

Verse 5

अग्नितापप्रदातारे यैः शीतपीडिते द्विजे / तप्यमानाः सुखं यान्ति सर्व कामैः प्रपूरिताः

Those who give the warmth of fire to a dvija (Brahmin) afflicted by cold—when they themselves endure burning heat in the hereafter—attain comfort and go on happily, fulfilled in every desired enjoyment.

Verse 6

सुवर्णमणिमुक्तादि वस्त्राण्याभरणानि च / तेन सर्वमिदं दत्तं येन दत्ता वसुन्धरा

Gold, gems, pearls and the like—together with garments and ornaments—are all deemed to have been given by the one who has gifted Vasundharā, the Earth as land; for by giving land, one in effect gives everything.

Verse 7

यानियानि च भूतानि दत्तानि भुवि मानवैः / यमलोकपथे तानि तिष्ठन्त्येषां समीपतः

Whatever things people have given while living on earth—those very offerings remain close beside them on the road that leads to Yama’s realm.

Verse 8

व्यञ्जनानि विचित्राणि भक्ष्यभोज्यानि यानि च / ददाति विधिना पुत्र प्रेते तदु पतिष्ठति

Whatever varied dishes—foods to be eaten and enjoyed—a son offers according to proper rite, those very offerings become established for the preta (departed) and sustain him in the after-death state.

Verse 9

आत्मा वै पुत्रनामास्ति पुत्रस्त्राता यमालये / तारयेत् पितरं घोरात् तेन पुत्त्रः प्रवक्ष्यते

Indeed, the son is called one’s very self; in Yama’s abode the son becomes a protector. He delivers the father from dreadful conditions—therefore he is called ‘putra’ (son).

Verse 10

अतो देयञ्च पुत्रेण श्राद्धमाजी वितावधि / अतिवाहस्तदा प्रेतो भोगान् वै लभते हि सः

Therefore, the son should offer Śrāddha up to the end of his own life; for then the preta, carried along by the ‘ativāha’ (subtle conveyance), indeed obtains enjoyments and benefits.

Verse 11

दह्यमानस्य प्रेतस्य स्वजनैर्यो जलाञ्जलिः / दीयते प्रेतरूपो ऽसौ प्रीतो याति यमालये

When the body is being burned, if one’s own relatives give a water-offering (jalāñjali) to the preta, that being—remaining in preta-form—becomes pleased and proceeds onward to Yama’s abode.

Verse 12

अपक्वे मृन्मये पात्रे दुग्धं दत्तं दिनत्रयम् / काष्ठत्रयं गुणैर्बद्ध्वा प्रीत्यै रात्रौ चतुष्पथे

Milk should be placed for three days in an unbaked earthen vessel; and, for propitiation, three pieces of wood are to be tied with a cord and set out at night at a crossroads.

Verse 13

प्रथमे ऽह्नि द्वितीये च तृतीये च तथा खग / आकाशस्थं पिबेद्दुग्धं प्रेतो वायुवपुर्धरः

O bird Garuḍa, on the first day, the second day, and likewise on the third, the preta—bearing a subtle body like the wind—drinks the milk offered in the open space as an aerial oblation.

Verse 14

चतुर्थे सञ्चयः कार्यः चतुर्थे?वापि साग्निके / अस्थिसञ्चयनं कार्यं दद्यादापाञ्जलिं ततः

On the fourth day the gathering of the remains should be done—indeed, on the fourth day after the cremation by fire. The bones should be collected, and then water should be offered with joined palms (añjali).

Verse 15

न पूर्वाह्ने न मध्याह्ने नापराह्ने न सन्धिषु / याते प्रथमयामे तु दद्यादापजलाञ्जंलीन्

Not in the forenoon, not at midday, not in the afternoon, nor at the junction-times (dawn and dusk); only after the first watch has passed should one offer the water-libations (jalāñjali).

Verse 16

पुत्त्रेण दत्ते ते सर्वे गोत्रिणो हितबान्धवाः / स्वजात्यैः परजात्यैश्च देयो नद्यां जलाञ्जलिः

When the son makes the prescribed offering, all members of the gotra and well-wishing relatives are benefited thereby. Therefore, water-libations (jalāñjali) should be offered in a river, for one’s own community as well as for other communities.

Verse 17

गन्तव्यं नैव विप्रेण दातुं शीघ्रं जलाञ्जलिम् / निवृत्ताश्च यदा नार्यो लोकाचारः सदाभवेत्

A brāhmaṇa should not depart in haste; he should promptly offer the water-oblation (jalāñjali). And when the women have withdrawn, the customary conduct of the community (lokācāra) should proceed in proper order.

Verse 18

पञ्चत्वञ्च गते शूद्रे यः काष्ठं नयते चिताम् / अनुव्रजेद्यदा विप्रस्त्रिरात्रमशुचिर्भवेत्

When a Śūdra has entered the state of the five elements (that is, has died), the one who carries wood to the funeral pyre—and likewise a Brāhmaṇa who follows in the funeral procession—becomes ritually impure for three nights.

Verse 19

त्रिरात्रे च ततः पूर्णे नदीं गच्छेत् समुद्रगाम् / प्राणायामशतं कृत्वा घृतं प्राश्य विशुध्यति

When three nights have been completed, one should go to a river that flows to the sea; having performed a hundred prāṇāyāmas and then sipping ghee, one becomes purified.

Verse 20

शूद्रो गच्छति सर्वत्र वैश्यस्त्रिषु द्वयोः परः / गच्छति स्वीयवर्णेषु दातुं प्रेते जलाञ्जलिम्

A Śūdra may go anywhere to make the offering. A Vaiśya may go among three groups. One beyond the two (that is, a Brāhmaṇa) goes among the groups of his own varṇa in order to give the departed preta the water-offering, jalāñjali.

Verse 21

दत्ते जलाञ्जलौ पश्चाद्विदध्याद्दन्तधावनम् / त्यजन्ति गोत्रिणः सर्वे दिनानि नव काश्यप

After offering the jalāñjali, one should then perform the cleansing of the teeth. O Kāśyapa, all members of the same gotra abstain from ordinary observances for nine days.

Verse 22

जलाञ्जलिं तथा दातुं गच्छन्ति द्विजसत्तमाः / यत्र स्थाने मृतो यस्तु अध्वन्यपि गृहे ऽपि वा / विश्लेषस्तु ततः स्थानान्न क्वचिद्विहितो बुधैः

To offer the jalāñjali, the best of the twice-born go to the very place where a person has died—whether on the road or even within the house. For the wise do not prescribe, anywhere, separation from or abandonment of that place on account of the death.

Verse 23

स्त्रीजनश्चाग्रतो गच्छेत् पृष्ठतो नवसञ्चयः / आचमनं विधातव्यं पाषाणोपरि संस्थितैः

Women should proceed in front, and the newly gathered group should remain behind. Standing upon a stone, one should duly perform ācamana (ritual sipping for purification).

Verse 24

यवांश्च सर्षपान् दूर्वाः पूर्णपात्रे विलोकयेत् / प्राशयेन्निम्बपत्राणि स्नेहस्नानं समाचरेत्

One should look upon barley, mustard seeds, and dūrvā grass placed in a filled vessel. One should eat neem leaves and duly perform an oil-bath (sneha-snāna).

Verse 25

गोत्रिभिर्न च कर्तव्यं गृहान्नञ्च न भोजयेत् / भुञ्जीत मृन्मये पात्रे उत्तानञ्च विवर्जयेत्

One should not perform (such rites) through members of one’s own gotra, nor eat food cooked in a house as a hosted meal, nor feed others with it. One should eat only from an earthen vessel and avoid lying or sitting in a supine (face-up) posture.

Verse 26

मृतकस्य गुणा ग्राह्या यमगाथां समुद्गिरेत् / शुभाशुभे च ध्यातव्ये पूर्वकर्मोपसञ्चिते

One should recall and accept the virtues of the departed and recite the Yama-gāthā, the hymn concerning Yama. One should also contemplate the auspicious and inauspicious results accumulated from past actions.

Verse 27

लब्धेनैव च देहेन भुङ्क्ते सुकृतदुष्कृते / वायुरूपो भ्रमत्येव वायुरूर्ध्वं स गच्छति

With the very body it has obtained, the being experiences both merit and demerit. Taking on a wind-like form, it wanders about; and like the wind, it moves upward (onward).

Verse 28

दशाहकर्मक्रियया कुटी निष्पाद्यते ध्रुवम् / नवकैः षोडशश्राद्धैः प्रयाति हि कुटीं नरः

By performing the rites of the ten-day period, the preta’s kuṭī is surely brought into effect; and through the nine additional rites and the sixteen śrāddhas, a man indeed attains that kuṭī-state.

Verse 29

तिलैर्दर्भैश्च भूम्यां वै कुटी धातुमयी भवेत् / पञ्च रत्नानि वक्त्रे तु येन जीवः प्ररोहति

With sesame seeds and darbha grass placed upon the ground, the departed one’s kuṭī is said to become firm as if made of metal; and when five precious gems are placed in the mouth, by that act the jīva is enabled to rise onward on its post-death journey.

Verse 30

यदा पुष्पं प्रनष्टं हि तदा गर्भं न धारयेत् / आदराच्च ततो भूमौ तिलदर्भान्विनिः क्षिपेत्

When the ‘flower’ has indeed perished, one should not retain the womb (that is, one should not preserve the foetus). Then, with due reverence, one should carefully cast sesame seeds and darbha grass upon the ground.

Verse 31

पशुत्वे स्थावरत्वे च यत्र क्वापि स जायते / तत्रैव जन्तुरुत्पन्नः श्राद्धं तत्रोपतिष्ठति

Whether he is born into an animal state or as an immobile being, wherever he may take birth, there itself—at that very place—the offering of śrāddha reaches and becomes available to the embodied being who has arisen there.

Verse 32

धन्विना लक्ष्यमुद्दिश्य मुक्तो बाणस्तदाप्नुयात् / यथा श्राद्धं यमुद्दिश्य कृतं तस्योपतिष्ठति

Just as an arrow released by an archer, having been aimed at a target, reaches that very target, so too a śrāddha rite performed with Yama in mind comes to attend upon—and benefit—Yama.

Verse 33

यावन्नोत्पादितो देहस्तावच्छ्राद्धैर्न प्रीणनम् / क्षुधाविभ्रममापन्नो दशाहेन च तर्पितः

So long as the preta’s body has not yet been formed, it does not gain satisfaction through śrāddha offerings. Distressed and bewildered by hunger, it is sustained and gratified by the rites performed during the ten-day period (daśāha).

Verse 34

पिण्डदानं न यस्याभूदाकाशे भ्रमते तु सः / दिनत्रयं वसंस्तोये अग्नावपि दिनत्रयम् / आकाशे वसते त्रीणि दिनमेकन्तु वासके

He for whom the offering of piṇḍa is not performed wanders in the sky. For three days he dwells in water, and for three days in fire; for three days he remains in the air, and for one day he stays in the wind.

Verse 35

दग्धे देहे च वह्नौ च जलेनैव तु तर्पितः / स्नेहस्नानं जलेनैव पूपकैः कृशरैर्गृहे

When the body has been burned in the fire, the departed is to be satisfied by offerings of water alone. The post-cremation ‘oil-bath’ rite is likewise to be performed with water, and in the home one should offer ritual foods such as cakes (pūpaka) and kṛśarā (a rice-and-pulse preparation).

Verse 36

प्रथमे ऽह्नि तृतीये च पञ्चमे सप्तमे ऽपि वा / नवमैकादशे चैव श्राद्धं नवकमुच्यते

On the first day, and also on the third, the fifth, and the seventh—or likewise on the ninth and the eleventh—these śrāddha rites are collectively called the “ninefold śrāddha.”

Verse 37

गृहद्वारे श्मशाने वा तीर्थे देवालये ऽपि वा / यत्राद्यो दीयते पिण्डस्तत्र सर्वान् समापयेत्

Whether at the doorway of the house, at the cremation ground, at a sacred ford (tīrtha), or even in a temple—wherever the first piṇḍa is given, there one should complete the offering of all the piṇḍas.

Verse 38

एकादशाहे यच्छ्राद्धं तत् सामान्यमुदाहृतम् / चतुर्णामेकवर्णानां शुद्ध्यर्थं स्नानमुच्यते

The Śrāddha performed on the eleventh day is declared to be the “general” rite; and for the purification of the four varṇas, bathing is prescribed.

Verse 39

कृत्वा चैकादशाहञ्च पुनः स्नात्वा शुचिर्भवेत् / दद्याद्विप्राय यः शय्यां यथोक्तं प्रेतमोक्षदाम्

Having duly performed the eleven-day rite, one should bathe again and become purified. Whoever then donates to a Brahmin a bed exactly as prescribed bestows liberation upon the departed spirit (preta).

Verse 40

न भवेत् यदा स गोत्रो परो ऽपि विधिमाचरेत् / भार्या वा पुरुषः कश्चित् तुष्टश्च कुरुते स्त्रियः

Whether he is of the same gotra or even of another, when one follows the prescribed rule of dharma, no fault arises. Whether it is a wife or some man, if he is pleased and acts properly toward women, it is held to be in accordance with the rite.

Verse 41

प्रथमे ऽहनि यः पिण्डो दीयते विधिपूर्वकम् / अन्नाद्येन च तेनैव सर्वश्राद्धानि कारयेत्

The piṇḍa (funerary rice-ball offering) given on the very first day according to proper rite—using that same food and its accompaniments, one should have all the Śrāddha rites performed.

Verse 42

अमन्त्रं कारयेच्छ्राद्धं दशाहं नामगोत्रतः / श्राद्धं कृतन्तु यैर्वस्त्रैस्तानि त्यक्त्वा गृहं विशेत्

For the first ten days, one should have the Śrāddha performed without Vedic mantras, offering it by stating only the departed person’s name and gotra. The garments worn while performing the Śrāddha should be discarded; only then should one enter the house.

Verse 43

असगोत्रः सगोत्रो वा यदि स्त्री यदि वा पुमान् / प्रथमे ऽहनि यः कुर्यात् स दशाहं समापयेत्

Whether of a different lineage or the same lineage—whether woman or man—whoever performs the rite on the very first day should complete the full ten-day observance (daśāha).

Verse 44

जीवस्य दशभिः पिण्डैर्देहो निष्पाद्यते ध्रुवम् / वृद्धिश्च दशभिर्मासैर्गर्भस्थस्य यथा भवेत्

Surely, the embodied form of the jīva is brought to completion by ten piṇḍas; and likewise, the growth of the being dwelling in the womb proceeds over ten months.

Verse 45

आशौचं यावदेतस्य तावत् पिण्डोदकक्रिया / चतुर्णामपि वर्णानामेष एव विधिः स्मृतः

For as long as the period of ritual impurity (āśauca) lasts, the rites of offering rice-balls (piṇḍa) and water (udaka) are to be performed for the departed. This very procedure is traditionally prescribed for all four social classes (varṇas) alike.

Verse 46

यत्र त्रिरात्रमाशौचं तत्रादौ त्रीन् प्रदापयेत् / चतुरस्तु द्वितीये ऽह्नि तृतीये त्रींश्तथैव च

Where the period of ritual impurity (āśauca) lasts for three nights, one should first offer three (piṇḍas). On the second day, four (piṇḍas) are to be given; and on the third day likewise thirty (are to be offered).

Verse 47

पृथक् शरावयोर्दद्यादेकाहं क्षीरमम्बु च / एकोद्दिष्टन्तु वै श्राद्धं चतुर्थे ऽहनि कारयेत्

One should offer milk and water for one day in two separate bowls; and on the fourth day, one should indeed have the ekoddiṣṭa śrāddha performed for the departed.

Verse 48

प्रथमे ऽहनि यः पिण्डस्तेन मूर्धा प्रजायते / चक्षुः श्रोत्रञ्च नासा च द्वितीये ऽह्नि प्रजायते

From the piṇḍa (funeral rice-ball offering) given on the first day, the head comes into being. From the piṇḍa offered on the second day, the eyes, ears, and nose arise.

Verse 49

गण्डौ वक्त्रं तथा ग्रीवा तृतीये ऽहनि जायते / हृदयं कुक्षिरुदरं चतुर्थे तद्वदेव हि

On the third day, the cheeks, the face, and the neck come into being; on the fourth day likewise arise the heart, the belly-region, and the abdomen indeed.

Verse 50

कटिपृष्ठं गुदञ्चापि पञ्चमे ऽहनि जायते / षष्ठे ऊरू च विज्ञेये सप्तमे गुल्फसम्भवः

On the fifth day, the waist and back, and also the anus, are formed. On the sixth day, the thighs are to be understood as developing; and on the seventh day, the ankles come into being.

Verse 51

अष्टमे दिवसे प्राप्ते जङ्घे च भवतो ऽण्डज / पादौ च नवमे ज्ञेयौ दशमे बलवत्क्षुधा

O Egg-born Garuḍa, on the eighth day the shanks (lower legs) are formed; on the ninth day the feet are to be understood as formed; and on the tenth day a powerful hunger arises.

Verse 52

एकादशाहे यः पिण्डस्तं दद्यादामिषेण तु / सिद्धान्नं तस्य दातव्यं कृशराः पूपकाः पयः / प्रक्षाल्य विप्रचरणावर्घ्यं धूपञ्च दीपक्रम्

On the eleventh day, the piṇḍa to be offered should be given together with meat. For that rite one should also offer cooked food—kṛśarā (rice with pulses), small cakes, and milk. After washing the feet of the brāhmaṇas, one should present the arghya (respectful water-offering), and then perform the proper sequence of incense and lamps.

Verse 53

द्वादश प्रतिमास्यानि श्राद्धान्यैकादशे तथा / त्रिपक्षञ्चापि षण्मासे द्वे श्राद्धानि च षोडश

There are twelve monthly śrāddha rites, to be performed month by month; likewise, one on the eleventh day. Within the six-month period, three fortnightly rites (tripakṣa) are also enjoined; thus, in all, the śrāddhas are sixteen.

Verse 54

प्रति मासं प्रदातव्यं मृताहे या तिथिर्भवेत् / स मासः प्रथमो ज्ञेय इति वेदविदो विदुः

Each month, the offering should be made on the tithi (lunar day) corresponding to the day of death. That month is to be regarded as the first in the monthly sequence, so declare those who know the Veda.

Verse 55

शवहस्ते च यच्छ्राद्धं मृतिस्थाने द्विजासने / तदेव प्रथमं श्राद्धं तत् स्यादेकादशे ऽहनि

That śrāddha which is performed with the body present, at the place of death, with a brāhmaṇa (dvija) seated to receive the rite—that alone is regarded as the first śrāddha; it is to be done on the eleventh day.

Verse 56

सा तिथिर्मासिके श्राद्धे मृतो यस्मिन् दिने नरः / रिक्तयोश्च त्रिपक्षे च सा तिथिर्नाद्रियेत वै

For the monthly śrāddha, the tithi (lunar day) on which a man died should be observed; however, if that tithi falls on the Rikta (void) tithis or within the tripakṣa (three-fortnight) period, that tithi should not be adopted.

Verse 57

पौर्णमास्यां मृतो यो ऽसौ चतुर्थी तस्य चोनका / चतुर्थ्यान्तु मृतो यस्तु नवमी तस्य चोनका

If a person dies on the full-moon day (Paurṇamāsī), the tithi taken for the rite’s observance is counted as the fourth lunar day (Caturthī). And if one dies on the fourth lunar day, the rite is observed by counting it as the ninth lunar day (Navamī).

Verse 58

नवम्याञ्च मृतो यश्च रिक्ता तस्य चतुर्दशी / एता रिक्ताश्च विज्ञेया अन्त्येष्टौ कुशलेन च

If one dies on the ninth lunar day (navamī), then for that person the fourteenth (caturdaśī) is known as “rikta,” empty and inauspicious. A skilled performer of the final rites (antyeṣṭi) should understand these tithis as “rikta” and act accordingly.

Verse 59

एकादशाहे यच्छ्राद्धं नवकं तत् प्रकीर्तितम् / चतुष्पथे त्यजेदन्नं पुनः स्नानं समाचरेत्

The Śrāddha performed on the eleventh day is declared to be the “Navaka.” At a crossroads one should discard the food, and then bathe again for purification.

Verse 60

एकादशाहादारभ्य घटस्यान्नं जलान्वितम् / दिनेदिने च दातव्यमब्दं यावद्द्विजोत्तमे

Beginning with the eleventh-day rite, food together with water should be offered from the ritual pot (ghaṭa); and, O best of the twice-born, it should be given day after day for a full year.

Verse 61

मानुषस्य शरीरे तु विद्यते ह्यस्थिसञ्चयः / तत्संख्यः सर्वदेहेषु षष्ट्यधिकशतत्रयम्

In the human body, indeed, there is an assemblage of bones; and their number, throughout the body, is three hundred and sixty.

Verse 62

उदकुम्भेन पुष्टानि तान्यस्थीनि भवन्ति हि / एतस्माद्दीयते कुम्भः प्रीतिः प्रेतस्य जायते

Indeed, through the offering of the water-pot, those subtle constituents are nourished and become bones. Therefore the water-pot is given, and from it the preta (departed spirit) attains satisfaction and comfort.

Verse 63

यस्मिन् दिने मृतो जन्तुरटव्यां विषमे ऽपि वा / यदा तदा भवेद्दाहः सूतकं मृतवासरात्

On whatever day a person dies—even in a forest or on difficult ground—the cremation may be done whenever it becomes possible; but the period of ritual impurity (sūtaka) is counted from the very day of death.

Verse 64

तिलपात्रं तथान्नाद्यं गन्धधपादिकञ्च यत् / एकादशाहे दातव्यं तेन शूद्धो द्विजो भवेत्

A vessel filled with sesame, together with food and the like, and whatever includes perfumes and incense—these should be given at the eleventh-day rite; by that observance, the twice-born (dvija) becomes purified.

Verse 65

क्षत्त्रियो द्वादशाहे तु वैश्यः पञ्चदशे तथा / शुद्धिः शूद्रस्य मासेन मृतके जातसूतके

For a Kṣatriya, purification is after twelve days; for a Vaiśya, likewise after fifteen days. For a Śūdra, purification is after one month—whether the impurity arises from a death (mṛtaka) or from birth-impurity (jātasūtaka).

Verse 66

मासत्रये त्रिरात्रं स्यात् षण्मासेन तु पक्षिणी / अहः संवत्सरादर्ब्वाक् पूर्णे दत्त्वोदकं शुचिः / अनेनैवा नुसारेण शुद्धिः स्यात् सार्ववर्णिकी

After three months, the impurity lasts three nights; after six months, it lasts a fortnight. But before a full year has passed, purity is regained in a single day once water (udaka) has been duly offered and one remains clean. By following this very sequence, purification applies to all social classes.

Verse 67

एकादशाहप्रभृति पुरतः प्रतिवत्सरम् / विश्वेदेवांस्तु सम्पूज्य पिण्डमेकञ्च निर्वपेत्

Beginning from the eleventh-day rite, and thereafter every year, one should first duly worship the Viśvedevas and then offer a single piṇḍa (funerary rice-ball) in front for the departed.

Verse 68

यथा तारागणाः सर्वे च्छाद्यन्ते रविरश्मिभिः / एवं प्रच्छाद्यते सर्वं न प्रेतो भवति क्वचित्

Just as all the hosts of stars are outshone and covered by the sun’s rays, so too everything is veiled by that superior merit and power, and the departed one never becomes a preta at any time.

Verse 69

शय्यादानं प्रशंसन्ति सर्वदैव द्विजोत्तमाः / अनित्यं जीवनं य्समात् पश्चात् को नु प्रदास्यति

The best of the twice-born ever praise the gifting of a bed; for life is impermanent—afterwards, who indeed will be able to give?

Verse 70

तावद्वन्धुः पिता तावद्यावज्जीवति मानवः / मृते मृत इति ज्ञात्वा क्षणात् स्नेहो निवर्तते

A man’s relatives—and even his father—remain his only so long as he lives. Once he dies, knowing “He is dead,” affection withdraws in an instant.

Verse 71

आत्मैव ह्यात्मनो बन्धुरेवं ज्ञात्वा मुहुर्मुहुः / जीवन्नपीति सञ्चिन्त्य स्वीयं हितमनुस्तमरेत्

Indeed, one’s own Self alone is one’s true friend. Knowing this again and again, and reflecting that even while living one must act accordingly, a person should steadily pursue what is truly beneficial for oneself.

Verse 72

मृतानां कः सुतो दद्याद्द्विजेशय्यां सतूलिकाम् / एवं जानन्निदं सर्वं स्वहस्तेनैव दापयेत्

Which son of the departed would give a Brahmin a bed with a mattress? Knowing all this, one should ensure such gifts are given with one’s own hand.

Verse 73

तस्माच्छय्यां समासाद्य सारदारुमर्यो दृढाम् / दन्तादिरुचिरां रम्यां हेमपट्टै रलङ्कृताम् / तस्यां संस्थाप्य हैमञ्च हरिं लक्ष्म्या समन्वितम्

Therefore, having approached a firm bed (platform) made of sāra-wood—beautiful and pleasing, adorned with ivory-like ornamentation and decorated with golden bands—one should place upon it Hari together with Lakṣmī, and also set there a golden seat (throne).

Verse 74

घृतपूर्णञ्च कलशं परिकल्पयेत् / विज्ञेयो गरुड प्रीत्यै स निद्राकलशो बुधैः

One should arrange a pot (kalaśa) filled with ghee. The wise know it as the “sleep-pot” (nidrā-kalaśa), meant for pleasing Garuḍa.

Verse 75

ताम्बूलकुङ्कुमक्षोदकर्पूरागुरुचन्दनम् / दीपिकोपानहच्छत्रचामरासनभाजनम्

Betel-leaf offerings, saffron, musk, camphor, fragrant aloe-wood, and sandalwood; also a lamp, footwear, an umbrella, a yak-tail fan, a seat, and vessels—these are the items to be given as ritual offerings for the departed.

Verse 76

पार्श्वेषु स्थापयेच्छक्त्या सप्तधान्यानि चैवहि / शयनस्थस्य भवति यच्चान्यदुपकारकम्

One should, according to one’s ability, place the seven kinds of grains at the sides (of the rite/bed). Indeed, whatever else is helpful for the one lying there (the departed/pretā) should also be provided.

Verse 77

भृङ्गारकरकादर्शं पञ्चवर्णं वितानकम् / शय्यामेवंविधां कृत्वा ब्राह्मणाय निवेदयेत्

Having prepared such a bed—together with a water-pot, a cup (vessel), and a mirror, and with a canopy of five colours—one should offer (donate) it to a Brahmin.

Verse 78

सपत्नीकाय सम्पूज्य स्वर्लोकसुखदायिनीम् / वस्त्रैः सुशोभनैः पूज्य चैलकं परिधापयेत्

After duly worshipping the recipient together with his wife—she who bestows the happiness of the heavenly worlds—one should honor her with fine, beautiful garments and have a cloth placed upon her to wear.

Verse 79

कर्णकण्ठाङ्गुलीबाहुभूषणैश्चित्रभूषणैः / गृहोपकरणैर्युक्तं गृहं धेन्वा समन्वितम्

A house furnished with household implements, adorned with beautiful ornaments for the ears, neck, fingers, and arms, and accompanied by a cow—such a well-appointed home (is obtained/ensues).

Verse 80

ततोर्ऽघः सम्प्रदातव्यः पञ्चरत्नफलाक्षतैः

Thereafter, the arghya (ritual offering of reverential water) should be duly offered, using the five gems, fruits, and unbroken rice grains.

Verse 81

यथा न कृष्णशयनं शून्यं सागरकन्यया / शय्या ममाप्यशून्यास्तु तथा जन्मनिजन्मनि

Just as Kṛṣṇa’s bed is not empty, being accompanied by the Ocean-born maiden (Lakṣmī), so too may my own bed never be empty—thus, in birth after birth.

Verse 82

दत्त्वैवं तल्पममलं क्षमाप्य च विसर्जयेत् / तथा चैकादशाहे तु विधिरेष प्रकीर्तितः

Having thus given a pure (undefiled) bed, one should seek forgiveness and then conclude (dismiss) the rite. This procedure is declared to be the prescribed rule for the eleventh-day ceremony.

Verse 83

ददाति यो हि धर्मार्थे बान्धवो बान्धवे मृते / विशेषमत्र पक्षे तु कथ्यमानं मया शृणु

When a kinsman makes a gift in charity for the sake of dharma on behalf of a departed relative, it bears a special significance. Now hear from me the particular rule to be taught for this fortnight.

Verse 84

उपयुक्तञ्च तस्यासीत् यत् किञ्चित् स्वगृहे पुरा / तस्य यद्गात्रसं लग्नं वस्त्रं भाजनवाहनम् / यदभीष्टञ्च तस्यासीत् तत् सर्वं परिकल्पयेत्

Whatever he formerly used in his own house, and whatever was closely bound to his person—his clothing, vessels, and conveyance—and whatever else had been dear to him: all of that should be duly arranged and set apart for him.

Verse 85

स्थापयेत् पुरुषं हैमं शय्योपरि शुभं बुधः / पूजयित्वा प्रदातव्या मृतशय्या यथोदिता

A wise person should place an auspicious golden image of a man upon the bed; having worshipped it, the gift of the death-bed (mṛta-śayyā) should then be duly given, as prescribed.

Verse 86

पुरन्दरगृहे सर्वं सूर्यपुत्रालये तथा / उपतिष्ठेत् सुखं जन्तोः शय्यादानप्रभावतः

By the power of donating a bed (śayyā-dāna), all comforts become readily available to the embodied being—both in Purandara’s (Indra’s) abode and likewise in the dwelling of the Sun’s son (Yama).

Verse 87

पीडयन्ति न तं याम्याः पुरुषा भीषणाननाः / न घर्मेण न शीतेन बाध्यते स नरः क्वचित्

The terrifying, frightful-faced servants of Yama do not torment that person; nor is he ever afflicted anywhere by heat or by cold.

Verse 88

शय्यादानप्रभावेण प्रेतो मुच्यते बन्धनात् / अपिः पापसमायुक्तः स्वर्गलोकं स गच्छति

By the power of the merit of gifting a bed (śayyā-dāna), the preta is released from bondage; even burdened with sin, he goes to the heavenly realm.

Verse 89

विमानवरमारूढः सेव्यमानो ऽप्सरोगणैः / आभूतसंप्लवं यावत् तिष्ठेत् पातकवर्जितः

Mounted upon an excellent celestial chariot (vimāna) and attended by hosts of apsarās, he—free from sin—abides there until the cosmic dissolution of beings.

Verse 90

नवकं षोडशश्राद्धं शय्या सांवत्सरं तथा / भर्तुर्या कुरुते नारी तस्याः श्रेयो ह्यनन्तकम्

A woman who performs for her husband the nine-day rites, the sixteen śrāddhas, the offering of the funerary bed, and the annual śrāddha attains endless spiritual merit and welfare.

Verse 91

उपकाराय सा भर्तुर्जीवन्ती न मृता तथा / उद्धरेज्जीवमाना सा सती सत्यवती प्रियम्

For the benefit of her husband, she should remain living, not die. While still alive, that faithful and truthful wife should uplift and protect her beloved.

Verse 92

स्त्रिया दध्यन्नशयने हेमकुङ्कुममञ्जनम् / वस्त्रभूषा तथा शय्या सर्वमेतद्धि दापयेत्

For a departed woman, one should give in charity curd, cooked rice, and bedding; also gold, kunkuma (saffron), and unguents. Likewise garments, ornaments, and a bed—indeed, all these should be donated.

Verse 93

उपकारकरं स्त्रीणां यद्भवोदिह किञ्चन / भूषणं गात्रलग्नञ्च वस्तु भोग्यादिकञ्च यत्

Whatever in this world is in any way beneficial to women—be it an ornament, something worn upon the body, or any possession fit for use and enjoyment—all of that is reckoned in this category.

Verse 94

तत् सर्वं मेलयित्वा तु स्वेस्वे स्थाने नियोजयेत् / पूजयेल्लोकपालांश्च ग्रहान् देवीं विनायकम्

Having gathered all those items together, one should place each in its proper position. Then one should worship the Guardians of the Worlds (Lokapālas), the planetary powers (Grahas), the Goddess (Devī), and Vināyaka (Gaṇeśa).

Verse 95

ततः शुक्लाम्बरधरो गृहीतकुसुमाञ्जलिः / इममुच्चारयेन्मन्त्रं विप्रस्य पुरतो बुधः

Then, wearing white garments and holding a handful of flowers in joined palms, the wise person should recite this mantra in the presence of a brāhmaṇa.

Verse 96

प्रेतस्य प्रतिमा ह्येषा सर्वोपकरणैर्युता / सर्वरत्नसमायुक्ता तव विप्रनिवेदिता

“This indeed is the effigy of the departed spirit (preta), furnished with every requisite article and adorned with all kinds of jewels; it has been offered to you through a brāhmaṇa.”

Verse 97

आत्मा शम्भुः शिवा गौरी शक्रः सुरगणैः सह / तस्माच्छय्याप्रदानेन सैष आत्मा प्रसीदतु

The Self (Ātman) is Śambhu (Śiva), is Śivā-Gaurī, and is Śakra (Indra) together with the hosts of gods; therefore, by the offering of a bed, may this very Self be pleased.

Verse 98

आचार्याय प्रदातव्या ब्राह्मणाय कुटुम्बिने / गृहीते ब्राह्मणस्तत्र को ऽदादिति च कीर्तयेत्

It should be given to the ācārya—namely, to a Brahmana who upholds the household. When the Brahmana has accepted it, one should proclaim there: “Who has given (this)?”

Verse 99

ततः प्रदक्षिणीकृत्य प्रणिपत्य विसर्जयेत् / विधिनानेन वै पक्षिन् दानमेकस्य दापयेत्

Then, having circumambulated in reverence and bowed down, one should duly conclude the rite and take leave. O Bird (Garuda), by this prescribed procedure a single donation should be properly given.

Verse 100

बहुभ्यो न प्रदेयानि गौर्गृहं शयनं स्त्रियः / विभक्तदक्षिणा ह्येते दातारं पातयन्ति हि

A cow, a house, a bed, and women should not be given to many recipients as divided gifts. For these, when the dakṣiṇā (charitable fee) is split, they indeed bring about the donor’s downfall.

Verse 101

एवं यो वितरेत् तार्क्ष्य शृणु तस्य च यत् फलम् / साग्रं वर्षशतं दिव्यं स्वर्गलोके महीयते

Thus, O Tārkṣya (Garuda), whoever gives in this manner—listen to its fruit: for a full hundred celestial years and more, he is honored and exalted in the world of heaven.

Verse 102

यत् पुण्यन्तु व्यतीपाते कार्तिक्यामयनद्वये / द्वारकायान्तु यत् पुण्यं चन्द्रसूर्यग्रहे तथा

Whatever merit is obtained at the time of Vyatīpāta, in the month of Kārttika, at both ayanas (the two solstices), and whatever merit is gained at Dvārakā—so too does such merit arise during lunar and solar eclipses.

Verse 103

प्रयागे नैमिषे यच्च कुरुक्षेत्रे तर्थाबुदे / गङ्गायां यमुनायाञ्च सिन्धुसागरसंगमे

Whatever merit is gained at Prayāga and at Naimiṣa, and at Kurukṣetra—the ocean of sacred tīrthas—likewise in the Gaṅgā and the Yamunā, and at the meeting of the Sindhu with the sea—

Verse 104

तेषु यद्दीयते दानं तस्मादप्यधिकन्त्विदम् / एतच्छय्याप्रदानस्य नाप्नोति षोडशीं कलाम्

Among those gifts, whatever charity may be given, this gift is greater still. Without offering this prescribed gift of a bed, one attains not even a sixteenth part of its merit.

Verse 105

यत्रासौ जायते प्राणी भुङ्क्ते तत्रैव तत् फलम् / कर्मक्षये क्षितौ याति मानुषः शुभदर्शनः

Wherever a living being is born, there itself it tastes the fruit of its deeds. When its stored karma is exhausted, it descends to the earth and gains a human birth of auspicious disposition.

Verse 106

महाधनी च धर्मज्ञः सर्वशास्त्रविशारदः / पुनः स याति वैकुण्ठं मृतो ऽसौ नरपुङ्गवः

That best of men becomes greatly prosperous, a knower of dharma, and well-versed in all śāstras; and when he dies, he goes again to Vaikuṇṭha.

Verse 107

दिव्यं विमानमारुह्य अप्सरोभिः समावृतः / अहो ऽसौ हव्यकव्येषु पितृभिः सह मोदते

Mounting a celestial vimāna and surrounded by apsarās—behold—he rejoices together with the Pitṛs, delighting in the offerings of havya and kavya.

Verse 108

अष्टकासु कृतं श्राद्धममावास्यादिने तथा / मघासु पितृपर्वाणि यानियानि च तेषु च

The Śrāddha performed on the Aṣṭakā days, and that performed on Amāvāsyā (the new-moon day), as well as the various ancestral sacred occasions (pitṛ-parvans) that fall under the Maghā constellation—all these rites are to be duly observed according to rule.

Verse 109

शृणु तार्क्ष्य यथान्यायं प्रेतत्वे पितरो यदि / नोपतिष्ठन्ति श्राद्धानि सपिण्डीकरणं विना

Hear, O Tārkṣya (Garuda), what is proper: if the forefathers are in the state of a preta, then without the rite of sapiṇḍīkaraṇa the Śrāddha offerings do not duly reach them, nor are they rightly received.

Verse 110

सपिण्डीकरणं कार्यं पूर्णे वर्षे न संशयः / आद्यन्तु शवशुद्ध्यर्थं कृत्वा चैवाक्ष षोडशीम्

The rite of sapīṇḍīkaraṇa should be performed after the completion of one full year—of this there is no doubt. Yet at the beginning, for the purification of the departed’s condition, the sixteen-day observances should also be carried out.

Verse 111

पितृपाङ्क्तिविशुर्ध्यं शतार्धेन? तु योजयेत् / वृद्धिं प्राप्याग्रतः कुर्याच्छूद्रस्य स्वच्छयैव हि

For the purification of the ancestral line (pitṛ-paṅkti), one should apply the prescribed rite with “half of a hundred” (the stated measure or number). Having attained prosperity, one should perform it first and without delay; and in the case of a Śūdra, it is indeed to be done according to one’s own means and capacity.

Verse 112

साम्प्रतं साग्निके कार्यं द्वादशाहे सपिण्डनम् / न चासौ कुरुते यावत् प्रेत एव स वह्निमान् / द्वादशाहे ततः कार्यं साग्निकेन सपिण्डनम्

Now, in the case of one who maintains the sacred fire (sāgnika), the rite of sapīṇḍana should be performed on the twelfth day. Until it is performed, that keeper of the fire remains in the state of a preta. Therefore, on the twelfth day, sapīṇḍana is to be carried out by the sāgnika.

Verse 113

अस्थिपोक्षे गयाश्राद्धं श्राद्धञ्चापरपक्षिकम् / अब्दमध्ये न कुर्वीत सपिण्डीकरणं विना

During the period connected with the placing or immersion of the bones after cremation, one should not perform the Gayā-śrāddha nor the śrāddha of the Pitṛ-pakṣa within the year, unless the rite of sapiṇḍīkaraṇa has first been completed.

Verse 114

सपत्न्यो यदि बह्व्यः स्युरेका पुत्रवती भवेत् / सर्वास्ताः पुत्रवत्यः स्युस्तेनैकेनात्मजेन हि

If there are many co-wives and even one of them has a son, then all of them are regarded as having sons—indeed, because of that single offspring.

Verse 115

नासपिण्डोग्निमान् पुत्रः पितृयज्ञं समाचरेत् / समाचाराद्भवेत् पापी पितृहा चापि जायते

A son who has not offered the piṇḍa and has not performed the funeral fire-rites should not undertake the pitṛyajña, the ancestral sacrifice. If he does so against proper procedure, he becomes sinful and is even regarded as a slayer of his ancestors.

Verse 116

मृते भर्तरि या नारी प्राणांश्चैव परित्यजेत् / भर्त्रैव हि समं तस्याः प्रकुर्वीत सपिण्डनम्

If, when her husband has died, a woman also gives up her life, then her sapiṇḍana—the rite of joining into the ancestral lineage—should be performed together with that of her husband, as equal to him.

Verse 117

अस्थानिकापि या व्यूढा वैश्या वा क्षत्त्रियापि वा / याः पत्न्यो वै पितुः कश्चित् कुर्यात् पुत्रः सपिण्डनम्

Even if a wife is not of the ‘proper’ status, or is a remarried woman—whether she be Vaiśyā or Kṣatriyā—whatever wives a father may have had, the son should perform the rite of sapiṇḍīkaraṇa for him.

Verse 118

विप्रेणैव यदा शूद्रा परिणीता प्रमादतः / एकोद्दिष्टन्तु तच्छ्राद्ध सा तु तेनैव युज्यते

If, through negligence, a brāhmaṇa has married a Śūdra woman, then for her the ekoddiṣṭa (single-intent) śrāddha should be performed; and that very brāhmaṇa alone is to carry out her ritual linkage.

Verse 119

अन्ये तु दश ये पुत्रा जाता वर्ण चतुष्टये / ते तासुतासु योक्त्वयाः सपिण्डीकरणे सदा

But the other ten sons born among the four varṇas—those sons should always be linked, through their respective descendants, into the rite of sapiṇḍīkaraṇa.

Verse 120

अन्वष्टकासु यच्छ्राद्ध यच्छ्राद्धं वृद्धिहेतुकम् / पितुः पृथक् प्रदाव्यं स्त्रियाः पिण्डं सपिण्डने

Whatever śrāddha is performed on the Anvaṣṭakā days, and whatever śrāddha is done for prosperity and increase—on the occasion of sapiṇḍīkaraṇa, the woman’s piṇḍa should be offered separately from the father’s.

Verse 121

पितामह्या समं मातुः पितुः सहपितामहैः / सपिण्डीकरणं कार्यमिति तार्क्ष्य मतं मम

Together with the paternal grandmother, and along with the mother, the father, and the paternal grandfathers, the rite of sapiṇḍīkaraṇa should be performed—such, O Tārkṣya (Garuda), is my view.

Verse 122

अपुत्रायां मृतायां तु पतिः कुर्यात् सपिण्डनम् / मात्रादितिसृभिः सार्धमेवं धर्मेण योजयेत्

If a wife dies leaving no son, then her husband should perform sapiṇḍīkaraṇa for her, and—according to dharma—join her together with the three ancestral “mothers” of the maternal line, beginning with the mother.

Verse 123

पुत्रो नास्ति न भर्ता च स्त्रीणां तार्क्ष्य सपिण्डनम् / कारयेद्वृद्धिसमये भ्रातृदायाददेवरैः

O Tārkṣya (Garuda), if a woman has neither son nor husband, then at the proper time the sapīṇḍīkaraṇa rite—joining the departed to the ancestral line—should be performed by her brothers, the family’s heirs, or her husband’s younger brothers.

Verse 124

पतिपुत्रविहीनानां गोत्री नास्ति न देवरः / एकोद्दिष्टेन दातव्यं परेण सह भ्रातृभिः

For women without husband and son, there is none to represent the gotra, nor any devara to act in that stead. Therefore the Ekoddiṣṭa offering should be made by the nearest kinsman, together with the brothers of the departed.

Verse 125

अज्ञानाद्विघ्नतो वापि न कृतञ्चेत् सपिण्डनम् / नवकं षोडशश्राद्धमाब्दिकं कारयेत् ततः

If, through ignorance or due to obstacles, the sapīṇḍana rite has not been performed, then afterwards one should have the navaka rites, the sixteen śrāddhas, and the annual (ābdika) śrāddha carried out.

Verse 126

अदाहे न च कर्तव्यं सदाहे कारयेद्बुधः / दर्भपुत्तलकं कृत्वा वह्निना दाहयेच्छवम्

If cremation cannot be performed, nothing should be done as a substitute. But when cremation is possible, a wise person should have it carried out—making an effigy of darbha grass and burning the body with fire.

Verse 127

पितुः पुत्रेण कर्तव्यं न कुर्ब्वीत पिता सुते / अतिस्नेहान्न कर्तव्यं सपिण्डीकरणं सते

What is to be done for the father should be done by the son; the father should not do it for the son. And from excessive attachment one should not perform sapīṇḍīkaraṇa prematurely—for it must be done only at the proper time and in the proper manner.

Verse 128

बहवो ऽपि यदा पुत्रा विधिमेकः समाचरेत् / नवश्राद्धं सपिण्डत्वं श्राद्धान्यन्यानि षोडश

Even if there are many sons, one son alone should duly perform the prescribed rites: the nine Śrāddhas, the Sapiṇḍīkaraṇa (the rite of joining the ancestral line), and the other sixteen Śrāddha observances.

Verse 129

एकेनैव तु कार्यांणि अविभक्तधनेष्वपि / अन्त्येष्टिं कुरुते ह्येको मुनिभैः समुदाहृतम्

Even when the family property has not been divided, the rites are to be performed by one person alone; the sages declare that the antyeṣṭi, the final funeral obsequies, is carried out by a single performer.

Verse 130

विभक्तैश्च पृथक् कार्या क्रिया सांवत्सरादिका / एकैकेन च कर्तव्या पुत्रेण च स्वयंस्वयम्

When the sons live separately in divided households, the annual and related post-death rites should be performed separately. Each son should carry them out individually, personally, by himself.

Verse 131

यस्यैतानि न दत्तानि प्रेतश्राद्धानि षोडश / पिशाचत्वंस्थिरं तस्य कृतैः श्राद्धशतैरपि

For one for whom these sixteen śrāddhas for the departed preta are not performed, the state of becoming a piśāca—a restless, wandering spirit—becomes firmly fixed; even if hundreds of śrāddhas are later offered, it is not easily undone.

Verse 132

भ्राता वा भ्रातृपुत्रो वा सपिण्डः शिष्य एव वा / सपिण्डीकरणं कुर्यात् पुत्रहीने खगेश्वर

O Khageśvara, Lord of birds (Garuda), when a man has no son, the Sapiṇḍīkaraṇa rite should be performed by his brother, or his brother’s son, or another sapinḍa kinsman, or even by a disciple.

Verse 133

सर्वेषां पुत्रहीनानां पत्री कुर्यात् सपिण्डनम् / ऋत्विजं करायेद्वाथ पुरोहितमथापि वा

For all who die without sons, the wife should perform the rite of sapiṇḍīkaraṇa, joining the departed to the line of the Pitṛs. Or she may have it performed by an officiating priest (ṛtvik) or by the family priest (purohita).

Verse 134

मृते पितर्यब्दमध्ये ह्युपरागो यदा भवेत् / पार्वणं न सुतैः कार्यं श्राद्धं नान्दीमुखं न च

If, within the first year after the father’s passing, an eclipse occurs, the sons should not perform the parvaṇa-śrāddha, nor should they perform the nāndīmukha-śrāddha.

Verse 135

तीर्थश्राद्धं गयाश्राद्धं श्राद्धमन्यच्च पैतृकम् / अब्दमध्ये न कुर्वीत महागुरुविपत्तिषु

Within the year in which a great calamity has befallen one’s revered elders or teachers, one should not perform tīrtha-śrāddha, Gayā-śrāddha, or any other ancestral (paitṛka) śrāddha.

Verse 136

यमके च गजच्छायामन्वादिषु युगादिषु / पितृपिण्डो न दातव्यः सपिण्डीकरणं विना

On the Yamaka day, during Gajacchāyā, and on observances such as Anvādi and Yugādi, the piṇḍa offering for the Pitṛs should not be given unless sapiṇḍīkaraṇa has been performed.

Verse 137

यज्ञपुरुषस्य यद्दानं देवादीनाञ्च यत् तथा / अपूर्णे ऽप्यब्दमध्येपि कर्तव्यमिति के च न

As for the dāna offered to Yajñapuruṣa, and likewise the dāna offered to the Devas and others—some declare that it should be performed even mid-year, even if the year’s cycle is not yet complete.

Verse 138

पितृभ्योपि हि यद्दत्तमर्घपिण्डविवर्जितम् / कर्तव्यं तच्च वै सर्वमेष एव विधिः स्मृतः

Whatever is given to the Pitṛs without arghya (the water-offering) and piṇḍa (the rice-ball oblation) should likewise be duly completed in full; this alone is remembered as the proper rule of rite.

Verse 139

देवानां पितरो देवा पितॄणामृषयस्तथा / ऋषीणां पितरो देवाः पिता जयति तेन वै

For the gods, the Pitṛs are themselves gods; for the Pitṛs, the ṛṣis are their gods. And for the ṛṣis, the gods are their fathers. Therefore, by this truth, the father indeed prevails, worthy of highest honor.

Verse 140

पितृदेवमनुष्याणां यज्ञनथो विभुर्भवेत् / यज्ञनाथस्य यद्दत्तं तद्दत्तं सर्वदेहिनाम्

For ancestors, gods, and humans alike, the Lord of Sacrifice (Yajñanātha) is the all-pervading sovereign. Whatever is offered to that Lord of yajña is, in truth, offered to all embodied beings.

Verse 141

मृते पितर्यब्दमध्ये यः श्राद्धं कारयेत् सुतः / सप्तजन्मकृता धर्मात् हीयते नात्र संशयः

If, after the father has died, a son causes the śrāddha to be performed within the first year, he does not fall away from the merit of dharma accumulated over seven births—of this there is no doubt.

Verse 142

प्रेतीभूतास्तु पितरो लुप्तपिण्डोदकक्रियाः / भ्रमन्ति वायुना सर्वे क्षुत्तृड्भ्यां परिपीडिताः

But the forefathers who have become pretas—when the offerings of piṇḍa and water have lapsed—wander about, all of them driven by the wind, tormented by hunger and thirst.

Verse 143

पितरि प्रेततापन्ने लुप्यते पैतृकी क्रिया / अथ मातुर्विपत्तिः स्यात् पितृकार्यं न लुप्यते

When the father has fallen into the state of a preta (a newly departed spirit), the ancestral rites connected with him are suspended; but if misfortune befalls the mother, the father’s ancestral obligations are not suspended.

Verse 144

मृता माता पिता तिष्ठेज्जीवन्ती च पितामही / सपिण्डनन्तु कर्तव्यं पितामह्या सहैव तु

If the mother has died and the father is alive, while the paternal grandmother is still living, then the rite of sapiṇḍīkaraṇa should be performed together with the paternal grandmother.

Verse 145

सत्यंसत्यं पुनः सत्यं श्रूयतां वचनं मम / न पिण्डो मिलितो येषां मृतानान्तु नृणां भुवि

Truth—truth—again, truth: hear my words. For those dead men on earth for whom the piṇḍa (funeral rice-ball offering) has not been duly made, no piṇḍa reaches them at all.

Verse 146

उपतिष्ठेन्न वे तेषां पुत्रैर्दत्तमनेकधा / हन्तकारस्तदुद्देशे श्राद्धं नैव जलाञ्जलिः

Indeed, offerings given by sons in many ways do not reach those departed when the deceased is a killer; for such a one, no śrāddha performed in his name—nor even a libation of water—becomes effective.