Shloka 38
Yamamārga, Antyeṣṭi-vidhi, and Daśāhika Piṇḍa-dāna
Road to Yama and Ten-Day Offerings
केचित्तं प्रेतमेवाहुर्यथा कल्पविदो बुधाः / तदादि तत्रतत्रापि प्रेतनाम्ना प्रदीयते
kecittaṃ pretamevāhuryathā kalpavido budhāḥ / tadādi tatratatrāpi pretanāmnā pradīyate
Some learned authorities, wise in ritual and sacred ordinances, declare that state to be precisely “preta”; and from that point onward, in various contexts, it is repeatedly designated by the name “preta”.
Lord Vishnu (speaking to Garuda/Vinata-putra)
Afterlife Stage: Pretayoni
Ritual Type: Ekoddishta
Beneficiary: Pitr
Timing: From the point the preta designation is accepted onward (subsequent ritual contexts)
Concept: Śāstric epistemology: the designation ‘preta’ is affirmed by kalpavids (ritual experts), and that naming governs subsequent references and actions.
Vedantic Theme: Pramāṇa (śabda) as a means of knowledge in dharma matters; conceptual designation (saṃjñā) shapes prescribed action (pravṛtti).
Application: Follow established authoritative terminology and stages when performing rites; avoid improvising categories that could misalign offerings and intentions.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: textual-ritual context
Related Themes: Garuda Purana 2.15.37 (preta arises; some call it sādhaka); Garuda Purana 2.15.39 (five piṇḍas make śava fit for offerings)
FAQs
This verse clarifies that authoritative ritual scholars explicitly label the post-death condition as ‘preta’, establishing it as a technical term used consistently in the text for that transitional state.
It indicates that after a certain initial point following death, the being is repeatedly referred to as ‘preta’ across contexts—implying a recognized phase in the soul’s post-mortem journey that rituals and teachings address.
Treat post-death rites (śrāddha, piṇḍa-dāna, and related observances) as purposeful supports for the departed’s transitional condition, since the tradition frames that phase as a distinct, named state.