Shloka 3
Tarpaṇa-vidhi (Rite of Water-libations) for Devas and Pitṛs
नीवीती / ॐ सनकस्तृप्यताम् / ॐ सनन्दनस्तृप्यताम् / ॐ सनातनस्तृप्यताम् / ॐ कपिलस्तृप्यताम् / ॐ आसुरिस्तृप्यताम् / ॐ वोढुस्तृप्यताम् / ॐ पञ्चशिखस्तृप्यताम् / ॐ मनुष्याणां कव्यवाहस्तृप्यताम् / ॐ अनलस्तृप्यन्ताम् / ॐ सोमस्तृताम् / ॐ यमस्तृप्यताम् / ॐ अर्यमातृप्यताम्
nīvītī / oṃ sanakastṛpyatām / oṃ sanandanastṛpyatām / oṃ sanātanastṛpyatām / oṃ kapilastṛpyatām / oṃ āsuristṛpyatām / oṃ voḍhustṛpyatām / oṃ pañcaśikhastṛpyatām / oṃ manuṣyāṇāṃ kavyavāhastṛpyatām / oṃ analastṛpyantām / oṃ somastṛtām / oṃ yamastṛpyatām / oṃ aryamātṛpyatām
(Mit der heiligen Schnur in der Niviti-Weise) Om – möge Sanaka zufrieden sein; Om – möge Sanandana zufrieden sein; Om – möge Sanatana zufrieden sein; Om – möge Kapila zufrieden sein; Om – möge Asuri zufrieden sein; Om – möge Yama zufrieden sein.
Narrative instruction (Garuda Purana’s ritual manual voice; traditionally taught in the Vishnu–Garuda dialogue context)
Ritual Type: Parvana
Beneficiary: Pitr
Timing: At the stage of ṛṣi/devatā-tarpaṇa or preparatory invocations, with nīvītī upavīta arrangement.
Concept: Honoring jñāna-paramparā and cosmic regulators as part of ritual wholeness; knowledge and rite are mutually supportive.
Vedantic Theme: Guru/ṛṣi-vandana as purification of intellect (buddhi-śuddhi) preparing for higher inquiry.
Application: Before study, teaching, or śrāddha, recollect the sources of knowledge and ethical oversight (Yama/Aryamā) to align intention and conduct.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: ritual-space
Related Themes: Garuda Purana 1.215 context: upavīta modes (nīvītī/prācīnāvītī) and corresponding invocations
FAQs
This verse frames tarpaṇa as an act of “satisfaction” (tṛpti): Kavyavāha/Agni carries offerings, Soma sanctifies the oblation, and Yama–Aryamā represent dharmic/pitṛ-related divine authorities, making the rite properly directed and efficacious.
By naming Yama (lord of the departed) alongside deities connected with offerings, the verse situates śrāddha/tarpaṇa as supportive dharmic action for the departed—ritual merit and proper rites are presented as meaningful in the post-death order overseen by Yama.
Perform ancestral remembrance with clarity and discipline: even if one cannot do elaborate rituals, one can keep the intent of “tṛpti” (gratitude and offering), follow family tradition respectfully, and live dharmically—since the text links rite and righteousness to cosmic order.