Adhyaya 19: How Śrāddha Offerings Reach the Ancestors (Pitṛs): The Principle of Name, Gotra, and Transformative Enjoyment

Verse 1

*ऋषय ऊचुः कथं कव्यानि देयानि हव्यानि च जनैरिह गच्छन्ति पितृलोकस्थान् प्रापकः को ऽत्र गद्यते //

The sages said: “How do the offerings meant for the ancestors (kavya) and the offerings meant for the gods (havis), given here by people, reach those who abide in the world of the Pitṛs (Pitṛloka)? Who, in this matter, is declared to be the one that conveys them?”

Verse 2

यदि मर्त्यो द्विजो भुङ्क्ते हूयते यदि वानले शुभाशुभात्मकैः प्रेतैर् दत्तं तद्भुज्यते कथम् //

If a mortal Brāhmaṇa eats the offering, or if it is poured into the fire as an oblation, then how is that gift—made for the departed pretas, whether in auspicious or inauspicious condition—actually enjoyed by them?

Verse 3

*सूत उवाच वसून्वदन्ति च पितॄन् रुद्रांश्चैव पितामहान् प्रपितामहांस्तथादित्यान् इत्येवं वैदिकी श्रुतिः //

Sūta said: “The Vedic revelation (śruti) speaks in this way: it calls the Vasus the Pitṛs (ancestral fathers), the Rudras the grandfathers, the Ādityas the great‑grandfathers, and so on.”

Verse 4

नाम गोत्रं पितॄणां तु प्रापकं हव्यकव्ययोः श्राद्धस्य मन्त्राः श्रद्धा च उपयोज्यातिभक्तितः //

Indeed, the ancestors’ name and lineage (gotra) are what convey the offerings—both the oblations to the gods (havis) and the food-offerings to the ancestors (kavya). Therefore, in the śrāddha rite, one should employ the prescribed mantras and faith (śraddhā) with deep devotion.

Verse 5

अग्निष्वात्तादयस्तेषाम् आधिपत्ये व्यवस्थिताः नामगोत्रकालदेशा भवान्तरगतानपि //

The Pitṛ-groups, such as the Agniṣvātta and others, are established in lordship over them; and they duly govern and keep record of their names, lineages, times, and places—even when those beings have passed into another state of existence.

Verse 6

प्राणिनः प्रीणयन्त्येते तदाहारत्वमागतान् देवो यदि पिता जातः शुभकर्मानुयोगतः //

These offerings gladden living beings who have come to partake of that food. And if, through the performance of auspicious deeds, one’s father has attained the state of a deity, then such offerings please him as well.

Verse 7

तस्यान्नममृतं भूत्वा दिव्यत्वे ऽप्यनुगच्छति दैत्यत्वे भोगरूपेण पशुत्वे च तृणं भवेत् //

For him, that very food becomes nectar and follows him even into a divine state; in a daitya (demonic) state it turns into objects of enjoyment, and in an animal state it becomes grass.

Verse 8

श्राद्धान्नं वायुरूपेण सर्पत्वे ऽप्युपतिष्ठति पानं भवति यक्षत्वे राक्षसत्वे तथामिषम् //

Food offered in the śrāddha reaches the departed in the form of subtle ‘air’ even if they have taken birth as serpents; drink becomes available to them if they are in a Yakṣa state, and meat likewise if they are in a Rākṣasa state.

Verse 9

दनुजत्वे तथा माया प्रेतत्वे रुधिरोदकम् मनुष्यत्वे ऽन्नपानानि नानाभोगरसं भवेत् //

In the condition of being born among the Dānavas, one’s experience is dominated by māyā, delusive power; in the state of a preta (restless departed spirit), it becomes blood and water; but in human birth, it becomes food and drink, taking on the varied flavors of enjoyment.

Verse 10

रतिशक्तिः स्त्रियः कान्ता भोज्यं भोजनशक्तिता दानशक्तिः सविभवा रूपमारोग्यमेव च //

A beloved wife endowed with the capacity for conjugal delight; food, together with the ability to partake of it and digest it well; the power to give in charity along with sufficient means; and beauty and health as well—these are counted among the desirable endowments.

Verse 11

श्रद्धा पुष्पमिदं प्रोक्तं फलं ब्रह्मसमागमः आयुः पुत्रान् धनं विद्यां स्वर्गं मोक्षं सुखानि च //

Faith (śraddhā) is declared to be the flower of this observance; its fruit is communion with Brahman. From it arise long life, sons, wealth, knowledge, heaven, liberation (mokṣa), and also happiness.

Verse 12

राज्यं चैव प्रयच्छन्ति प्रीताः पितृगणा नृणाम् श्रूयते च पुरा मोक्षं प्राप्ताः कौशिकसूनवः पञ्चभिर्जन्मसम्बन्धैर् गता विष्णोः परं पदम् //

When pleased, the hosts of the Pitṛs (ancestors) bestow even kingship upon men. And it is heard from ancient times that the sons of Kauśika attained liberation; through bonds of relationship spanning five births, they went to Viṣṇu’s supreme abode.