The Greatness of Offering Piṇḍas at Viṣṇvādipada (Viṣṇupada) — Gayā Śrāddha Procedure and Fruits

Verse 1

वसुरुवाच । अथ ते संप्रवक्ष्यामि भुक्तिमुक्तिप्रदायकम् । तृतीयदिवसे कृत्यं गयासंगफलप्रदम् ॥ १ ॥

Vasu said: Now I shall clearly tell you the rite to be performed on the third day—one that bestows both worldly enjoyment and liberation, and yields the merit of association with Gayā.

Verse 2

स्नात्वा तु ब्रह्मसरसि श्राद्धं कुर्यात्सपिंडकम् । स्नानं करोमि तीर्थेऽस्मिन्नृणत्रयविमुक्तये ॥ २ ॥

After bathing in the Brahma Lake, one should perform the śrāddha with offerings to the sapinda relatives. Reciting, “I bathe at this sacred tīrtha to be freed from the threefold debts,” one should undertake the bath at this holy ford.

Verse 3

श्राद्धाय पिंडदानाय तर्पणायार्थसिद्धये । तत्कूपयूपयोर्मध्ये कुर्वंस्तारयते पितॄन् ॥ ३ ॥

For the sake of śrāddha, piṇḍa-dāna, and tarpaṇa—so that the intended rite may bear its fruit—whoever performs them between that well and the sacrificial post (yūpa) uplifts and delivers the Pitṛs, the ancestors.

Verse 4

स्नानं कृत्वच्छ्रितो यूपो ब्रह्मणो यूप इत्युत । कृत्वा ब्रह्मसरः श्राद्धं ब्रह्मलोकं नयेत्पितॄन् ॥ ४ ॥

Having bathed, one should take refuge at the sacrificial post known as “Brahmā’s Yūpa.” And by performing śrāddha at the Brahma-saras, Brahmā’s sacred lake, one leads the Pitṛs to the Brahma-world (Brahma-loka).

Verse 5

गोप्रचार समीपस्था आम्रा ब्रह्मप्रकल्पिताः । तेषां सेचनमात्रेण पितरो मोक्षगामिनः ॥ ५ ॥

Near the cows’ grazing-ground stand mango trees established by Brahmā. By merely watering them, one’s forefathers become bound for mokṣa, liberation.

Verse 6

आम्रं ब्रह्मसरोद्भूतं सर्वदेवमयं विभुम् । विष्णुरूपं प्रसिंचामि पितॄणां चैव मुक्तये ॥ ६ ॥

I sprinkle this mango tree—born from the Brahma-saras, pervaded by all the gods, all-powerful, and of the very form of Viṣṇu—for the liberation of the Pitṛs, the ancestors.

Verse 7

एको मुनिः कुम्भकुशाग्रहस्त आम्रस्य मूले सलिलं ददाति । आम्राश्च सिक्ताः पितरश्च तृप्ता एका क्रिया व्द्यर्थकरीप्रसिद्धा । आचम्य मूले सलिलं ददानो नोपेक्षणीयो विबुधैर्मनुष्यः ॥ ७ ॥

A solitary sage, holding a water-pot and the tips of kuśa grass, pours water at the root of a mango tree. The mango is watered and the Pitṛs are satisfied—one and the same rite is famed for accomplishing a double purpose. One who performs ācamana and then offers water at the root should not be disregarded by the wise.

Verse 8

यूपं प्रदक्षिणीकृत्य वाजपेयफलं लभेत् । ब्रह्माणं च नमस्कृत्य पितॄन् ब्रह्मपुरं नयेत् ॥ ८ ॥

By circumambulating the sacrificial post (yūpa), one gains the merit of performing the Vājapeya sacrifice. And by bowing to Brahmā, one leads the Pitṛs (ancestors) to Brahmā’s celestial city, Brahmapura.

Verse 9

ॐ नमो ब्रह्मणेऽजाय जगज्जन्मादिकारिणे । भक्तानां च पितॄणां च तरकाय नमोनमः ॥ ९ ॥

Om—salutations to Brahman, the Unborn (Ajā), who brings forth the universe’s birth and all its workings. Repeated salutations to Him, the Deliverer of devotees and of the Pitṛs (ancestors).

Verse 10

ततो यमबलिं क्षिप्त्वा मन्त्रेणानेन संयतः । यमराजधर्मराजौ निश्चलार्था इति स्थितौ ॥ १० ॥

Then, having cast the offering meant for Yama (yama-bali) and remaining self-restrained while reciting this mantra, one should stand firm in intent, declaring: “Yamarāja and Dharmarāja—may they remain unwavering in their purpose.”

Verse 11

ताभ्यां बलिं प्रयच्छामि पितॄणां मुक्तिहेतवे । ततः श्वानबलिं कृत्वा पूर्वमन्त्रेण मोहिनि ॥ ११ ॥

“With those offerings I present a bali-oblation for the sake of the Pitṛs’ liberation. Then, O Mohinī, having made the offering for the dogs, one should do so with the previously stated mantra.”

Verse 12

ततः काकबलिं कुर्यान्मन्त्रेणानेन संयतः । ऐंद्रवारुणवायव्या याम्या वैनैऋतास्तथा ॥ १२ ॥

Then, being self-controlled, one should offer the ‘crow-oblation’ (kāka-bali) with this very mantra, placing it in the directions of Indra (east), Varuṇa (west), Vāyu (northwest), Yama (south), and also Nirṛti (southwest).

Verse 13

वायसाः प्रतिगृह्णन्तु भूमौ पिंडं मयार्पितम् । ततः स्नानं प्रकुर्वीत ब्रह्मतीर्थे कुशान्वितः ॥ १३ ॥

May the crows accept the piṇḍa, the rice-ball I have offered upon the ground. Thereafter, one should bathe at Brahmatīrtha, holding sacred kuśa grass.

Verse 14

एवं तृतीयदिवसे समाप्य नियमं सुधीः । नत्वा गदाधरं देवं ब्रह्मचर्यपरो भवेत् ॥ १४ ॥

Thus, on the third day, the wise person—having completed the prescribed observance—should bow to Lord Gadādhara and thereafter remain devoted to brahmacarya, chaste self-restraint.

Verse 15

फल्गुतीर्थे चतुर्थे च स्नानादिकमथाचरेत् । गयाशिरस्यथो श्राद्धं पदे कुर्यात्सपिंडकम् ॥ १५ ॥

Then, at Phalgu-tīrtha and at the fourth sacred spot, one should perform bathing and related rites. Thereafter, at Gayāśiras one should perform śrāddha, and at (Viṣṇu’s) Footprint one should perform the sapiṇḍīkaraṇa rite.

Verse 16

साक्षाद्गयाशिरस्तत्र फल्गुतीर्थाश्रयं कृतम् । क्रौंचपादात्फल्गुतीर्थँ यावत्साक्षाद्गयाशिरः ॥ १६ ॥

There, Gayāśiras itself is directly established as the refuge of the sacred ford Phalgu-tīrtha. From Kraunca-pāda up to Phalgu-tīrtha extends that very manifest Gayāśiras.

Verse 17

गयाशिरे नगाद्याश्च साक्षात्तत्फलगुतीर्थकम् । मुखं गयासुरस्यैतत्स्नात्वा श्राद्धं समाचरेत् ॥ १७ ॥

At Gayāśira and the adjacent sacred spots, this is directly the holy ford called Phalgu-tīrtha; it is said to be the very face of the asura Gayāsura. Having bathed here, one should duly perform the śrāddha rites.

Verse 18

आद्यो गदाधरो देवो व्यक्ताव्यक्तार्थमास्थितः । विष्ण्वादिपदरूपेण पितॄणां मुक्तिहेतवे ॥ १८ ॥

The Primeval Lord, the divine Bearer of the mace, abides as the meaning of both the manifest and the unmanifest; assuming the form of sacred designations such as “Viṣṇu,” He becomes the cause of liberation for the Pitṛs (ancestors).

Verse 19

तत्र विष्णुपदं दिव्यं दर्शनात्पापनाशनम् । स्पर्शनात्पूजनाच्चापि पितॄणां मोक्षदायकम् ॥ १९ ॥

There, the divine “Viṣṇupada”—by merely seeing it—destroys sins; and by touching it and also by worshipping it, it becomes a giver of liberation to one’s Pitṛs (ancestors).

Verse 20

श्राद्धं सपिंडकं कृत्वा सहस्रकुलमात्मनः । विष्णुलोकं समुद्धृत्य नयेद्विष्णुपदे नरः ॥ २० ॥

Having performed the śrāddha that culminates in the sapiṇḍīkaraṇa rite, a man uplifts a thousand generations of his own lineage to Viṣṇu’s world and leads them to the abode of Viṣṇu, Viṣṇupada.

Verse 21

श्राद्धं कृत्वा रुद्रपदे नयेत्कुलशतं नरः । सहात्मना शिवपुरं तथा ब्रह्मपदे शुभे ॥ २१ ॥

Having performed the śrāddha at Rudra-pada, a man leads a hundred generations of his lineage toward salvation; and together with his own self he attains Śiva’s city (Śivapura)—and likewise, merit is gained at the auspicious Brahmā-pada.

Verse 22

दक्षिणाग्निपदे श्राद्धी वाजपेयफलं लभेत् । गार्हपत्यपदे श्राद्धी राजसूयफलं लभेत् ॥ २२ ॥

One who performs śrāddha at the site of the Dakṣiṇāgni fire attains the merit of the Vājapeya sacrifice; and one who performs śrāddha at the site of the Gārhapatya fire attains the merit of the Rājasūya sacrifice.

Verse 23

श्राद्धँ कृत्वा चंद्रपदे वाजिमेधफलं लभेत् । श्राद्धं कृत्वा सत्यपदे ज्योतिष्टोमफलं लभेत् ॥ २३ ॥

By performing śrāddha at Candrapada, one gains merit equal to the great sacrifice of Vājapeya/Aśvamedha; and by performing śrāddha at Satyapada, one gains merit equal to that of the Jyotiṣṭoma sacrifice.

Verse 24

आवसथ्यपदे श्राद्धी सोमलोकपवाप्नुयात् । श्राद्ध कृत्वा चंद्रपदे शक्रलोकं नयेत्पितॄन् ॥ २४ ॥

By performing śrāddha at Āvasathya-pada, the performer attains Soma-loka; and by performing śrāddha at Candrapada, he leads the Pitṛs (forefathers) to the world of Śakra (Indra).

Verse 25

अन्येषां च पदे श्राद्धी पितॄन्ब्रह्मपदे नयेत् । श्राद्धी सूर्यपदे यश्च पापिनोऽर्कपुरं नयेत् ॥ २५ ॥

By performing śrāddha at the ‘pada of the Others’ (Anyēṣām pada), one leads the Pitṛs to Brahmā’s realm; and he who performs śrāddha at the Sun’s pada (Sūrya-pada) leads sinful ones to Arka-pura, the city/realm of the Sun.

Verse 26

कार्तिकेयपदे श्राद्धी शिवलोके नयेत्पितॄन् । श्राद्धँ कृत्वागस्त्यपदे ब्रह्मलोकं नयेत्पितॄन् ॥ २६ ॥

By performing śrāddha at Kārtikeya-pada, one leads the forefathers to Śiva-loka; and by performing śrāddha at Agastya-pada, one leads the forefathers to Brahma-loka.

Verse 27

सर्वेषां काश्यपं श्रेष्ठं विष्णो रुद्रस्य वै पदम् । ब्रह्मणश्च पदं तत्र सर्वश्रेष्ठमुदाहृतम् ॥ २७ ॥

Among all holy abodes, Kāśyapa’s sacred region is declared the best. In that very place, the abode of Rudra belonging to Viṣṇu, and also the abode of Brahmā, are proclaimed as supremely excellent.

Verse 28

प्रारंभे च समाप्तौ च तेषामन्यतमं स्मृतम् । श्रेयस्करं भवेत्तत्र श्राद्धकर्तुश्च मोहिनि ॥ २८ ॥

At the beginning and at the conclusion, one among those rites is enjoined. In that way, O Mohinī, it becomes especially auspicious and beneficial for the performer of the śrāddha.

Verse 29

कश्यपस्य पदे दिव्यो भारद्वाजो मुनिः पुरा । श्राद्धं हि चोद्यतो दातुं पित्रादिभ्यश्च पिंडकम् ॥ २९ ॥

Formerly, at the sacred place known as Kaśyapa’s Footprint, the radiant sage Bhāradvāja set out to perform the śrāddha, offering the piṇḍa to the Pitṛs and other ancestral beings.

Verse 30

शुक्लकृष्णौ तदा हस्तौ पदमुद्भिद्य निष्कृतौ । दृष्ट्वा हस्तद्वयं तत्र पितृसंशयमागतः ॥ ३० ॥

Then two hands—one white and one black—burst forth from the footprint and emerged. Seeing those two hands there, he was seized by doubt concerning the identity of his father.

Verse 31

ततः स्वमातरं शांतां भारद्वाजस्तु पृष्टवान् । कश्यपस्य पदे कस्मिञ्छुक्ले कृष्णे पदे पुनः ॥ ३१ ॥

Then Bhāradvāja questioned his own mother, the serene Śāntā: “In Kaśyapa’s ‘pada’ (division), which is the bright portion (śukla), and which again is the dark portion (kṛṣṇa)?”

Verse 32

पिंडो देयो मया मातर्जानासि पितरं वद । तच्छ्रुत्वा वचनं तस्य भारद्वाजस्य धीमतः ॥ ३२ ॥

“Mother, I must offer the piṇḍa. You know who my father is—tell me.” Having heard these words of the wise Bhāradvāja, …

Verse 33

शांतोवाच प्रसन्नास्या पुत्रं श्राद्धप्रदायिनम् । भारद्वाज महाप्राज्ञ पिंडं कृष्णाय देहि भोः ॥ ३३ ॥

Śāntā said: “O Bhāradvāja, great sage of keen intellect—she, with a serene face, has obtained a son who will duly perform the śrāddha. Therefore, please offer the piṇḍa (funeral oblation) to Śrī Kṛṣṇa.”

Verse 34

भारद्वाजस्ततः पिंडं दातुं कृष्णाय चोद्यतः । श्वेतो दृश्योऽब्रवीत्पुत्र देहि पुत्रो ममौरसः ॥ ३४ ॥

Then Bhāradvāja, urged on, was about to offer the piṇḍa to Śrī Kṛṣṇa. At that moment the visible spirit Śveta said, “Son, give it—he is my own begotten son.”

Verse 35

कृष्णोऽब्रवीत् क्षेत्रजस्त्वं ततो मे देहि पिंडकम् । शुक्लोऽब्रवीत्स्वौरिणीयं यतोऽतस्त्वं ममौरसः ॥ ३५ ॥

Kṛṣṇa said, “You are kṣetrajā, a son begotten on another’s field; therefore offer the piṇḍa to me.” Śukla replied, “(I am) of the Svauriṇī lineage; therefore you are my own begotten son (aurasa).”

Verse 36

स्वैरिणीजो ददौ चादौ क्षेत्रिणे बीजिने ततः । ततो भक्त्या महाभागे दत्वापिंडान्महामतिः ॥ ३६ ॥

First, the son born of a svairiṇī woman was assigned to the kṣetrin, the husband of the “field,” and then to the bījī, the giver of seed. Thereafter, O fortunate lady, that man of great wisdom, moved by bhakti, offered the piṇḍa in devotion.

Verse 37

कृतकृत्यं निजात्मानं मेने प्रत्यक्षभाषणात् । भीष्मो विष्णुपदे श्राद्ध आहूय तु पितॄन्स्वकान् ॥ ३७ ॥

Having spoken directly on that sacred occasion, Bhīṣma deemed himself to have fulfilled his purpose. Then, at Viṣṇupada, he performed the śrāddha, duly invoking his own pitṛs, the ancestors.

Verse 38

श्राद्धं कृत्वा विधानेन पिंडदानाय चोद्यतः । पितुर्विनिर्गतौ हस्तौ गयाशिरसि शंतनोः ॥ ३८ ॥

Having performed the śrāddha according to the prescribed rite, and intent on offering the piṇḍa, Śaṃtanu saw his father’s two hands emerge at Gayāśiras.

Verse 39

भीष्मः पिंडं ददौ भूमौ नाधिकरः करे यतः । शंतनुः प्राह संतुष्टः शास्त्रार्थे निश्चलो भवान् ॥ ३९ ॥

Bhīṣma offered the piṇḍa upon the ground, for he had no entitlement to hold it in his hand. Then Śaṃtanu, pleased, said: “You are steadfast in the true purport of the śāstras.”

Verse 40

त्रिकालदर्शी भव च विष्णुश्चांते गतिस्तव । स्वेच्छया मरणं चास्तु इत्युक्त्वा मुक्तिमागतः ॥ ४० ॥

“Become a seer of the three times; let Viṣṇu be your final refuge; and may death come to you at your own will.” Saying this, he attained liberation.

Verse 41

रामो रुद्रपदे रम्ये पिंडार्पणकृतोद्यमः । पिता दशरथः स्वर्गात्प्रसार्य करमागतः ॥ ४१ ॥

At the lovely sacred place called Rudrapada, Rāma set about offering the ancestral piṇḍas. Then his father Daśaratha came from heaven, extending his hand to receive the offering.

Verse 42

नादात्पिंडं करे रामो ददौ रुद्रपदे ततः । शास्त्रार्थातिक्रमाद्भीतो रामं दशरथोऽब्रवीत् ॥ ४२ ॥

Then, at Rudrapada, Rāma placed the piṇḍa into that hand. Fearing this might transgress the intended rule of the śāstras, Daśaratha spoke to Rāma.

Verse 43

तारितोऽहं त्वया पुत्र रुद्रलोको ह्यभून्मम । पदे पिंडप्रदानेन हस्ते तु स्वर्गतिर्नहि ॥ ४३ ॥

O son, I have been delivered by you; truly, Rudra’s world (Rudra-loka) became my abode. By offering the piṇḍa at the sacred foot, this fruit was gained—yet by offering it into the hand, there is no attainment of heaven.

Verse 44

त्वं च राज्यं चिरं कृत्वा पालयित्वा निजाः प्रजाः । यज्ञान्सदक्षिणान्कृत्वा विष्णुलोकं गमिष्यसि ॥ ४४ ॥

You too, having ruled the kingdom for a long time and protected your own subjects, and having performed yajñas accompanied by proper dakṣiṇā, will go to the world of Viṣṇu (Viṣṇu-loka).

Verse 45

सहायोध्याजनैः सर्वैः कृमिकीटादिभिः सह । इत्युक्त्वा स नृपो रामं रुद्रलोकं परं ययौ ॥ ४५ ॥

Having spoken thus to Rāma, that king departed for the supreme realm of Rudra (Rudra-loka), together with all the people of Ayodhyā—and even with worms, insects, and other creatures associated with him.

Verse 46

कनकेशं च केदारं नारसिंहं च वामनम् । रथमार्गे समभ्यर्च्य पितॄन्सर्वांश्च तारयेत् ॥ ४६ ॥

Having duly worshipped Kanakeśa, Kedāra, Nārasiṃha, and Vāmana along the chariot-route (ratha-mārga), one can deliver all of one’s ancestors (pitṛs).

Verse 47

गयाशिरसि यः पिंडं येषां नाम्ना तु निर्वपेत् । नरकस्था दिवं यांति स्वर्गस्था मोक्षगामिनः ॥ ४७ ॥

Whoever offers a piṇḍa at Gayāśiras, naming the departed for whom it is offered—those who are in hell ascend to heaven, and those already in heaven proceed toward liberation (mokṣa).

Verse 48

गयाशिरसि यः पिंडं शमीपत्रप्रमाणतः । कंदमूलफलाद्यैर्वा दद्यात्स्वर्गं नयेत्पितॄन् ॥ ४८ ॥

Whoever, at Gayā-śiras, offers a piṇḍa (the śrāddha rice-ball) measured to the size of a śamī leaf—or even offers it with bulbs, roots, fruits, and the like—leads the Pitṛs, his ancestors, to heaven.

Verse 49

पदानि यत्र दृश्यंते विष्ण्वादीनां तदग्रतः । श्राद्धं कृत्वा पदे येषां तेषां लोकान्नेयात्पितॄन् ॥ ४९ ॥

Wherever the sacred footprints of Viṣṇu and other deities are seen, one should perform śrāddha in their very presence; having done śrāddha at such a divine footprint-site, one leads the Pitṛs, one’s ancestors, to those higher worlds.

Verse 50

सर्वत्र मुंडपृष्ठाद्रिः पदैरेभिः स लक्षितः । प्रयांति पितरस्तत्र पूजिता ब्रह्मणः पदम् ॥ ५० ॥

Everywhere, that Muṇḍa-pṛṣṭhādri is recognized by these very footprints. There, when the Pitṛs are duly worshipped, they attain the supreme state—the abode of Brahmā.

Verse 51

गयासुरस्य तु शिरो गदया यद्द्विधा कृतम् । यतः प्रक्षालिता तीर्थे गदालोलस्तदा स्मृतः ॥ ५१ ॥

When Gayāsura’s head was split into two by the mace (gadā), and the mace was then washed in that sacred ford (tīrtha), the tīrtha came to be remembered by the name “Gadālolā.”

Verse 52

क्रौंचरूपेण हि मुनिर्मुंडपृष्ठे तपोऽकरोत् । तस्य पादांकको यस्मात्क्रौंचपादः स्मृतस्ततः ॥ ५२ ॥

Assuming the form of a krauñca bird, the sage performed austerities upon Muṇḍa-pṛṣṭha. Since his footprint-mark (pādāṅkaka) is found there, that place has therefore been remembered as Krauñca-pāda.

Verse 53

विष्ण्वादीना पदान्यत्र लिंगरूपस्थितानि च । देवादितर्पणं कृत्वा श्राद्धं रुद्रपदादितः ॥ ५३ ॥

Here the sacred “footprints” (pādas) of Viṣṇu and others are present in emblematic, liṅga-like forms. Having performed tarpaṇa—libations to the devas and related beings—one should then carry out the śrāddha rite, beginning from the Rudra-pāda, Rudra’s holy footprint.

Verse 54

चतुर्थदिवसे कृत्यमेतत्कृत्वा तु मोहिनि । पूतः कर्माधिकारी स्याच्छ्राद्धकृद्ब्रह्मलोकभाक् ॥ ५४ ॥

O Mohinī, having performed this prescribed duty on the fourth day, one becomes purified and fit to undertake ritual acts; and the performer of śrāddha attains Brahmaloka, the world of Brahmā.

Verse 55

शिलास्थितेषु तीर्थेषु स्नात्वा कृत्वाथ तर्पणम् । श्राद्धं सपिंडकं येषां ब्रह्मलोकं प्रयांति ते ॥ ५५ ॥

Those who bathe at the sacred tīrthas where holy stones (śilās) are established, then perform tarpaṇa and offer the sapiṇḍa śrāddha—such people attain Brahmaloka.

Verse 56

स्थास्यंति च रमिष्यंति यावदाभूतसंप्लवम् । देहं त्यक्त्वा शिलापृष्ठे स्वदेजांडजरायुजाः ॥ ५६ ॥

They will remain there and rejoice until the cosmic dissolution of all beings. Having cast off their bodies upon the rock’s surface, their progeny—born of egg and of womb—also attain that state.

Verse 57

गच्छंति विष्णुसायुज्यं कुलैः सप्तशतैः सह ॥ ५७ ॥

They attain Viṣṇu-sāyujya—union with Viṣṇu—together with seven hundred generations of their family line.

Verse 58

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे गयामाहात्म्ये विष्ण्वादिपदे पिंडदानमाहात्म्यकथनं नाम । षट्चत्वारिंशत्तमोऽध्यायः ॥ ४६ ॥

Thus ends, in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, in the dialogue of Mohinī and the Vasus, within the Gayā-māhātmya, the chapter entitled “The Account of the Greatness of Offering Piṇḍas at Viṣṇvādipada.” This is the forty-sixth chapter.