Adhyaya 9

Verse 1

भीष्म उवाच । भगवन्श्रोतुमिच्छामि पितॄणां वंशमुत्तमम् । रवेश्च श्राद्धदेवस्य सोमस्य च विशेषतः

Bhīṣma said: O Blessed one, I wish to hear the excellent lineage of the Pitṛs (ancestors)—and in particular that of Ravi, the Sun, who presides over the śrāddha rites, and also of Soma, the Moon.

Verse 2

पुलस्त्य उवाच । हंत ते कथयिष्यामि पितॄणां वंशमुत्तमम् । स्वर्गे पितृगणाः सप्त त्रयस्तेषाममूर्तयः

Pulastya said: “Now I shall tell you the excellent lineage of the Pitṛs. In heaven there are seven groups of Pitṛs; three of those are without form.”

Verse 3

मूर्तिमंतोथ चत्वारः सर्वेषाममितौजसां । अमूर्त्तयः पितृगणा वैराजस्य प्रजापतेः

Then four of them were embodied, all of immeasurable splendor; and the hosts of Pitṛs were unembodied, belonging to Vairāja Prajāpati.

Verse 4

यजन्ति यान्देवगणा वैराजा इति विश्रुताः । ये वै ते योगविभ्रष्टाः प्रापुर्लोकान्सनातनान्

Those worlds worshipped by the hosts of gods—renowned as the Vairāja realms—are attained even by those who have fallen away from Yoga; they reach the eternal worlds.

Verse 5

पुनर्ब्रह्मदिनांते तु जायंते ब्रह्मवादिनः । संप्राप्य तां स्मृतिं भूयो योगं सांख्यमनुत्तमम्

But at the end of Brahmā’s day, the expounders of Brahman are born again; and, regaining that memory, they once more attain the unsurpassed Yoga and Sāṃkhya.

Verse 6

सिद्धिं प्रयांति योगेन पुनरावृत्तिदुर्ल्लभाम् । योगिनामेव देयानि तस्माच्छाद्धानि दातृभिः

Through yoga they attain a perfection from which return to rebirth is hard to come by. Therefore, those who make offerings should give the śrāddha rites specifically to yogins.

Verse 7

एतेषां मानसी कन्या पत्नी हिमवतो मता । मैनाकस्तस्य दायादः क्रौचस्तस्य सुतोभवत्

Of these, a mind-born maiden was regarded as the wife of Himavān. From her lineage came Maināka, and Krauca became his son.

Verse 8

क्रौंचद्वीपः स्मृतो येन चतुर्थो धृतसंयुतः । मेना तु सुषवे तिस्रः कन्या योगवतीस्ततः

That region is remembered as Krauncha-dvīpa, the fourth continent, associated with Dhṛti. Then Menā gave birth to three daughters, all endowed with yogic power.

Verse 9

उमैकपर्णा पर्णा च तीव्रव्रतपरायणाः । रुद्रस्यैका भृगोश्चैका जैगीषव्यस्य चापरा

Uma, Ekaparṇā, and Parṇā—steadfast in severe vows—became: one the consort of Rudra, one the wife of Bhṛgu, and another the wife of Jaigīṣavya.

Verse 10

दत्ता हिमवता बालाः सर्वलोकतपोधिकाः । पितॄणां लोकसंगीतं कथयामि शृणुष्व तत्

Himavān gave those maidens in marriage—girls whose ascetic merit surpassed all worlds. Now I shall describe the realm and harmonious order of the Pitṛs (ancestors); listen to it.

Verse 11

लोकाः सोमपथा नाम यत्र मारीचनंदनाः । वर्त्तंते येन पितरो यान्देवा भावयन्त्यलम्

There are worlds called Somapathā, where the descendants of Marīci dwell; by that path/region the Pitṛs proceed, and the gods greatly sustain them and are sustained by them.

Verse 12

अग्निष्वात्ता इति ख्याता यज्वानो यत्र संस्थिताः । अच्छोदा नाम तेषां तु कन्याभूद्वरवर्णिनी

There dwell the sacrificial priests, the yajvānas, renowned as the Agniṣvāttas. Among them was a maiden named Acchodā, of excellent and radiant complexion.

Verse 13

अच्छोदं च सरस्तत्र पितृभिर्निर्मितं पुरा । अच्छोदाथ तपश्चक्रे दिव्यं वर्षसहस्रकम्

There, long ago, the Pitṛs created a lake named Acchoda. Then Acchodā performed divine austerities for a thousand years.

Verse 14

आजग्मुः पितरस्तुष्टा दास्यन्तः किल ते वरम् । दिव्यरूपधराः सर्वे दिव्यमाल्यानुलेपनाः

Pleased, the Pitṛs came, truly intending to grant you a boon—each bearing a divine form, adorned with celestial garlands and sacred unguents.

Verse 15

सर्वे प्रधाना बलिनः कुसुमायुधसन्निभाः । तन्मध्येमावसुं नाम पितरं वीक्ष्य सांगना

All of them were foremost and mighty, resembling Kāma, the flower-weaponed one. In their midst, the women, seeing the Pitṛ named Māvasu, gazed upon him.

Verse 16

वव्रे वरार्थिनी संगं कुसुमायुधपीडिता । योगाद्भ्रष्टा तु सा तेन व्यभिचारेण भामिनी

Tormented by Kāma, the flower-armed god, the passionate woman—seeking a husband—chose companionship; yet by that act of infidelity she fell away from her yogic discipline.

Verse 17

धरान्न स्पृशते पूर्वं प्रयाताथ भुवस्तले । तथैवामावसुर्योयमिच्छां चक्रे न तां प्रति

Without first touching the earth, he departed and moved upon the surface of the world. In the same way, Amāvāsu, the sun of the new-moon day, formed a desire—but not toward her.

Verse 18

धैर्येण तस्य सा लोके अमावास्येति विश्रुता । पितॄणां वल्लभा यस्माद्दत्तस्याक्षयकारिका

Through his steadfastness, that day became renowned in the world as Amāvāsyā; for it is dear to the Pitṛs and makes the merit of whatever is given on it inexhaustible.

Verse 19

अच्छोदाधोमुखी दीना लज्जिता तपसः क्षयात् । सा पितॄन्प्रार्थयामास पुनरात्मसमृद्धये

Acchodā, downcast and wretched—ashamed that her austerities had been spent—again entreated her forefathers, seeking the restoration of her own inner prosperity.

Verse 20

विलज्जमाना पितृभिरिदमुक्ता तपस्विनी । भविष्यमथ चालोक्य देवकार्यं च ते तदा

Then the ascetic woman, feeling ashamed, was addressed thus by the Pitṛs; and at that time they also considered the future and the divine task set before her.

Verse 21

इदमूचुर्महाभागाः प्रसाद शुभयागिरा । दिवि दिव्यशरीरेण यत्किंचित्क्रियते बुधैः

The fortunate ones spoke these words with gracious, auspicious speech: “Whatever act is performed by the wise in heaven, with a divine body …”

Verse 22

तेनैव तत्कर्मफलं भुज्यते वरवर्णिनी । सद्यः फलंति कर्माणि देवत्वे प्रेत्यमानुषे

By that very cause itself, O fair-complexioned lady, the fruit of that action is experienced. Deeds bear their results at once—whether one attains godhood or, after death, a human state.

Verse 23

तस्मात्त्वं सुकृतं कृत्वा प्राप्स्यसे प्रेत्य यत्फलम् । अष्टाविंशे भवित्री त्वं द्वापरे मत्स्ययोनिजा

Therefore, having performed meritorious deeds, you will obtain the fruit that comes after death. In the twenty-eighth (age), you will be born in the Dvāpara Yuga as one born from a fish-womb.

Verse 24

व्यतिक्रमात्पितॄणां तु कष्टं कुलमवाप्स्यसि । तस्माद्राज्ञो वसोः कन्या त्वमवश्यं भविष्यसि

By transgressing the due ordinance concerning the ancestors, you will bring hardship upon your lineage. Therefore, you shall certainly become the daughter of King Vasu.

Verse 25

कन्यात्वे देवलोकांस्तान्पुनः प्राप्स्यसि दुर्ल्लभान् । पराशरस्य वीर्येण पुत्रमेकमवाप्स्यसि

While in maidenhood, you will again attain those rare celestial realms; and by Parāśara’s potency you will obtain a single son.

Verse 26

द्वीपे तु बदरीप्राये बादरायणमप्युत । स वेदमेकं बहुधा विभजिष्यति ते सुतः

And on the island-like land near Badarī, there will be Bādarāyaṇa as well; your son will divide the single Veda into many parts.

Verse 27

पौरवस्यात्मजौ द्वौ तु समुद्रांशस्य शंतनोः । विचित्रवीर्यस्तनयस्तथा चित्रांगदो नृपः

Now, of Paurava’s lineage—Śaṃtanu, who was a portion of the Ocean—there were two royal sons: King Citrāṅgada and Vicitravīrya.

Verse 28

इमावुत्पाद्य तनयौ क्षेत्रजौ तस्य धीमतः । प्रौष्ठपद्यष्टकाभूयः पितृलोके भविष्यसि

After begetting these two sons—sons born through kṣetra (appointed procreation) for that wise man—you shall again become the Aṣṭakā rite of Prōṣṭhapadā and will dwell in the world of the Pitṛs (ancestors).

Verse 29

नाम्ना सत्यवती लोके पितृलोके तथाष्टका । आयुरारोग्यदा नित्यं सर्वकामफलप्रदा

In the human world she is known as Satyavatī, and in the realm of the Ancestors (Pitṛloka) as Aṣṭakā. Ever she bestows long life and freedom from disease, and grants the fruits of all desired aims.

Verse 30

भविष्यसि परे लोके नदी त्वं च गमिष्यसि । पुण्यतोया सरिच्छ्रेष्ठा लोकेष्वच्छोदनामिका

In the world hereafter, you shall become a river and flow on—your waters holy; the best among rivers, you will be known in the worlds by the name Acchodā.

Verse 31

इत्युक्ता सा गणैस्तैस्तु तत्रैवांतरधीयत । साप्यापचारित्रफलं मया यदुदितं पुरा

Thus addressed by those attendants, she vanished right there. This, too, is the result of misconduct which I had previously declared.

Verse 32

विभ्राजो नाम ये चान्ये दिवि संति सुवर्चसः । लोका बर्हिषदो यत्र पितरः संति सुव्रताः

In heaven there are the radiant ones called Vibhrājas and others, resplendent in luster. There too are the worlds of the Barhiṣads, where the Pitṛs, the ancestral fathers, dwell, steadfast in sacred observances.

Verse 33

यत्र बर्हिषि युक्तानि विमानानि सहस्रशः । संकल्पपादपा यत्र तिष्ठंति फलदायिनः

Where, upon the sacred ritual grass (barhis), thousands of celestial chariots are arrayed; where wish-fulfilling trees stand, granting fruits as desired.

Verse 34

यदभ्युदयशालासु मोदंते श्राद्धदायिनः । ये दानवासुरगणा गंधर्वाप्सरसां गणाः

Those who offer śrāddha rejoice in the halls of prosperity; and there too are found the hosts of Dānavas and Asuras, and the multitudes of Gandharvas and Apsarases.

Verse 35

यक्षरक्षोगणास्ते च यजंति दिवि देवताः । पुलस्त्यपुत्राः शतशस्तपोयोगबलान्विताः

Those hosts of Yakṣas and Rākṣasas, endowed with the power born of austerity and yogic discipline—sons of Pulastya in their hundreds—worship the gods in heaven.

Verse 36

महात्मानो महाभागा भक्तानामभयंकराः । एतेषां पीवरी कन्या मानसी दिवि विश्रुता

They are great-souled and greatly fortunate, granting fearlessness to devotees. Among them, a maiden named Pīvarī—born of the mind (mānasī)—is renowned in heaven.

Verse 37

योगिनी योगमाता च तपश्चक्रे सुदारुणं । प्रसन्नो भगवांस्तस्या वरं वव्रे तु सा ततः

The Yoginī, the Mother of Yoga, performed exceedingly severe austerities. Pleased with her, the Blessed Lord granted her a boon; and then she chose to ask for a boon.

Verse 38

योगवंतं सुरूपं च भर्तारं विजितेंद्रियम् । देहि देव प्रसन्नस्त्वं यदि ते वदतां वर

O God, if you are pleased, then grant me a husband endowed with yoga, handsome in form, and self-controlled—O best of those who grant boons.

Verse 39

निर्णुदः सर्वपापानां पवित्र ऋषिसंस्तुतः । गंधपुष्पैरलंकृत्य या दिव्येत्यर्घमुत्सृजेत्

One who drives away all sins—pure and praised by the ṛṣis—having adorned the offering with fragrance and flowers, should present the arghya, uttering: “O Divine One.”

Verse 40

भविष्यति च ते कन्या कृत्तीनामाथ योगिनी । पांचालपतये देया सात्वताय तु सा तदा

And a daughter will be born to you, named Kṛttī, a yoginī. At that time she should be given in marriage to the lord of the Pāñcālas—to Sātvata.

Verse 41

जननी ब्रह्मदत्तस्य योगसिद्धांतगा स्मृता । कृष्ण गौरश्च शंभुश्च भविष्यंति च ते सुताः

The mother of Brahmadatta is remembered as one established in the doctrines of yogic accomplishment. And your sons will be Kṛṣṇa, Gaura, and Śambhu.

Verse 42

सर्वकामसमृद्धेषु विमानेष्वपि पावनाः । किं पुनः श्राद्धदा विप्रा भक्तिमंतः क्रियान्विताः

Even those celestial vimānas, abounding in every desired enjoyment, are purifying; how much more so are the brāhmaṇas who offer śrāddha—endowed with devotion and engaged in proper rites.

Verse 43

गौर्नाम कन्या येषां तु मानसी दिवि राजते । सुकन्या दयिता पत्नी साध्यानां कीर्तिवर्द्धिनी

Among them, a maiden named Gaura—mind-born—shines in heaven. This noble maiden, dearly beloved as a wife, is the consort of the Sādhyas and an increaser of their fame.

Verse 44

मरीचिगर्भनामानो लोके मार्तंडमंडले । पितरो यत्र तिष्ठंति हविष्मंतोंगिरः सुताः

In the solar sphere, within the orb of Mārtaṇḍa, dwell the Pitṛs known in the world as Marīcigarbhā; there they abide—Haviṣmān and the sons of Aṅgiras.

Verse 45

तीर्थश्राद्धप्रदा यांति यत्र क्षत्रियसत्तमाः । राज्ञां तु पितरस्ते वै स्वर्गभोगफलप्रदाः

Where the foremost Kṣatriyas go, there the merit of śrāddha offered at sacred tīrthas is gained; and indeed, the Pitṛs of kings bestow the fruit of enjoying heavenly delights.

Verse 46

एतेषां मानसी कन्या यशोदा नाम विश्रुता । पत्नी यांशुमतः श्रेष्ठा स्नुषा पंचजनस्य च

Among them was a mind-born daughter, renowned as Yaśodā—an excellent wife of Yāṃśumat, and also the daughter-in-law of Pañcajana.

Verse 47

जनन्यथ दिलीपस्य भगीरथपितामही । लोकाः कामदुघा नाम कामभोगफलप्रदाः

Then she became the mother of Dilīpa and the paternal grandmother of Bhagīratha. From her arose the realms called Kāmadhughā, bestowing the fruits of desired enjoyments and pleasures.

Verse 48

सुस्वधा नाम पितरो यत्र तिष्ठन्ति ते सुताः । आज्यपा नाम लोकेषु कर्दमस्य प्रजापतेः

Where the Pitṛs known as Susvadhā dwell—those are their sons; and in the worlds there are also the Pitṛs called Ājyapā, belonging to the Prajāpati Kardama.

Verse 49

पुलहाग्रजदायादा वैश्यास्तान्भावयंति ह । यत्र श्राद्धकृतः सर्वे पश्यंति युगपद्गताः

There, the Vaiśyas—descendants of Pulaha’s elder brother—truly invoke and satisfy those (ancestors); and in that place, all who have performed the śrāddha behold them, as though they had arrived together in the same instant.

Verse 50

मातृभ्रातृपितृस्वसॄः सखिसंबंधिबांधवान् । अपिजन्मायुतैर्दृष्टाननुभूतान्सहस्रशः

Mothers, brothers, fathers, sisters, friends, relatives, and kinsmen—though seen through tens of thousands of births and encountered by the thousands—still do not truly remain one’s own forever.

Verse 51

एतेषां मानसी कन्या विरजा नाम विश्रुता । सा पत्नी नहुषस्यासीद्ययातेर्जननी तथा

From these (beings) arose a mind-born daughter, renowned by the name Virajā. She became the wife of Nahuṣa, and likewise the mother of Yayāti.

Verse 52

एषाष्टकाभवत्पश्चाद्ब्रह्मलोकगता सती । त्रय एते गणाः प्रोक्ताश्चतुर्थं तु वदाम्यहम्

Afterwards, she became an ‘octad’ (aṣṭakā) and, being virtuous, went to Brahmā’s world. These three groups have been described; now I shall speak of the fourth.

Verse 53

लोकाः सुमनसो नाम ब्रह्मलोकोपरिस्थिताः । सोमपा नाम पितरो यत्र तिष्ठंति शाश्वतं

Above Brahmaloka are the worlds known as Sumanasa; there the Pitṛs called Somapā dwell eternally.

Verse 54

धर्ममूर्तिधराः सर्वे परतो ब्रह्मणः स्मृताः । उत्पन्नाः प्रलयांते तु ब्रह्मत्वं प्राप्य योगिनः

All of them, bearing the very form of Dharma, are remembered as transcendent to Brahmā. Though they arise in creation, at the end of dissolution those yogins attain the state of Brahman.

Verse 55

कृत्वा सृष्ट्यादिकं सर्वे मानसे सांप्रतं स्थिताः । नर्मदा नाम तेषां तु कन्या तोयवहा सरित्

Having completed all acts beginning with creation, they all then remained in Mānasa. From them there arose a daughter named Narmadā—a river, the bearer of waters.

Verse 56

भूतानि पुनती या तु पश्चिमोदधिगामिनी । तेभ्यः सर्वत्र मनुजाः प्रजासर्गे च निर्मितम्

That river which purifies all beings and flows toward the western ocean—from it, in the creation of creatures, humans were fashioned everywhere.

Verse 57

ज्ञात्वा श्राद्धानि कुर्वंति धर्मभावेन सर्वदा । सर्वदा तेभ्य एवास्य प्रसादाद्योगसंततिः

Knowing the proper rule, they always perform the śrāddha rites in the spirit of dharma; and by the grace of those ancestors alone, there continually arises for him an unbroken succession of yoga.

Verse 58

पितॄणामादिसर्गे तु श्राद्धमेवं विनिर्मितम् । सर्वेषां राजतं पात्रमथवा राजतान्वितम्

Thus, in the primeval creation for the Pitṛs (ancestral spirits), the śrāddha rite was established in this manner. For all offerings, the prescribed vessel is of silver, or at least one adorned with silver.

Verse 59

दत्तं स्वधां पुरोधाय पितॄन्प्रीणाति सर्वदा । आग्नीध्रसोमपाभ्यां तु कार्यमाप्यायनं बुधैः

When an offering is given with the svadhā-formula placed first, it ever gratifies the Pitṛs (ancestral spirits). Yet the wise enjoin the rite’s nourishment and strengthening through the two oblations to Agnīdhra and Somapā.

Verse 60

अग्न्यभावे तु विप्रस्य पाणौ वाथ जलेपि वा । अजाकर्णेश्वकर्णे वा गोष्ठे वाथ शिवांतिके

But when fire is unavailable for a brāhmaṇa, the rite may be performed in the palm of the hand, or even in water; or at Ajākarṇa or Aśvakarṇa; or in a cow-pen; or near a shrine of Śiva.

Verse 61

पितॄणाममलं स्थानं दक्षिणादिक्प्रशस्यते । प्राचीनावीतमुदकं तिलसंत्यागमेव च

For the Pitṛs (ancestral spirits), the stainless and fitting region is praised as the southern direction; and the rites are to be done in the prācīnāvīta manner, with water-offerings, and indeed with the offering of sesame as well.

Verse 62

खड्गिगनामामिषं चैवमन्नं श्यामाकशालयः । यवनीवारमुद्गेक्षु शुक्लपुष्प फलानि च

Foodstuffs are mentioned: meat (āmiṣa), grains such as śyāmāka and śāli rice, yavanī and nīvāra grains, mudga (green gram) and sugarcane, as well as white flowers and fruits.

Verse 63

वल्लभानि प्रशस्तानि पितॄणामिह सर्वदा । दर्भा माषष्षष्टिकान्नं गोक्षीरं मधुसर्पिषी

Here, for the Pitṛs (ancestral spirits), the following are ever dear and especially commendable: darbha grass, māṣa (black gram), food made of ṣaṣṭika rice, cow’s milk, honey, and ghee (clarified butter).

Verse 64

शस्त्राणि च प्रवक्ष्यामि श्राद्धे वर्ज्यानि यानि च । मसूर शण निष्पावा राजमाषाः कुलुत्थकाः

I shall also declare the items to be avoided in the Śrāddha rite: lentils, hemp-seed, niṣpāva beans, rājamāṣa beans, and horse-gram (kulattha).

Verse 65

पद्म बिल्वार्कादुत्तूर पारिभद्राटरूषकाः । न देयाः पितृकार्येषु पयश्चाजाविकं तथा

Lotus, bilva, arka, dhattūra, pārijāta, and aṭarūṣaka should not be offered in rites for the ancestors; likewise, goat’s or sheep’s milk should not be given.

Verse 66

कोद्रवोदारवरटकपित्थं मधुकातसी । एतान्यपि न देयानि पितॄभ्यः श्रियमिच्छता

One who desires prosperity should not offer to the Pitṛs even these—kodrava grain, odāra, varaṭa, kapittha fruit, madhuka, and ātasi (linseed).

Verse 67

पितृन्प्रीणाति यो भक्त्या ते पुनः प्रीणयंति तं । यच्छंति पितरः पुष्टिं स्वांगारोग्यं प्रजाफलम्

One who, with devotion, gladdens the Pitṛs—the ancestral fathers—they in turn become pleased with him again. The Pitṛs bestow nourishment and strength, sound health of one’s own body, and the fruit of progeny.

Verse 68

देवकार्यादपि पुनः पितृकार्यं विशिष्यते । देवताभ्यः पितॄणां तु पूर्वमाप्यायनं स्मृतम्

Even more than rites meant for the gods, the rites meant for the ancestors are considered superior; for it is remembered that the ancestors are to be satisfied first, even before the deities.

Verse 69

शीघ्रप्रसादास्त्वक्रोधा निस्संगाः स्थिर सौहृदाः । शांतात्मानः शौचपराः सततं प्रियवादिनः

They are swift to forgive, free from anger, unattached, and steadfast in friendship; serene in mind, devoted to purity, and ever speaking kindly.

Verse 70

भक्तानुरक्ताः सुखदाः पितरः पर्वदेवताः । हविष्मतामाधिपत्ये श्राद्धदेवः स्मृतो रविः

The Pitṛs—cherishing their devotees and bestowing happiness—are regarded as deities of the sacred occasions. And among those who offer oblations, Ravi (the Sun) is remembered as the presiding deity of the śrāddha rite.

Verse 71

एतद्धि सर्वमाख्यातं पितृवंशानुकीर्त्तनम् । पुण्यं पवित्रमारोग्यं कीर्त्तनीयं नृभिः सदा

Thus has this entire narration of the lineage of the ancestors been declared. It is meritorious, purifying, and a source of health; therefore it should always be recited by people.

Verse 72

भीष्म उवाच । श्रुत्वैतदखिलं भूयः पराभक्तिरुपस्थिता । श्राद्धकालं विधिं चैव श्राद्धमेव तथैव च

Bhīṣma said: Having heard all this, supreme devotion has again arisen in me. Now tell me also the time for śrāddha, its procedure, and śrāddha itself in full.

Verse 73

श्राद्धेषु भोजनीया ये श्राद्धवर्ज्या द्विजातयः । कस्मिन्वासरभागे तु पितृभ्यः श्राद्धमारभेत्

At śrāddha rites, which twice-born are fit to be fed, and which twice-born are to be excluded from śrāddha? And at what part of the day should one begin the śrāddha for the Pitṛs (ancestors)?

Verse 74

अन्नं दत्तं कथं याति श्राद्धे वै ब्रह्मवित्तम । विधिना केन कर्त्तव्यं कथं प्रीणाति तान्पितॄन्

O best of the knowers of Brahman, how does the food offered in the śrāddha reach the departed? By what proper procedure should it be performed, and how does it satisfy the ancestors, the Pitṛs?

Verse 75

पुलस्त्य उवाच । कुर्यादहरहः श्राद्धमन्नाद्येनोदकेन च । पयोमूलफलैर्वापि पितृभ्यः प्रीतिमावहन्

Pulastya said: One should perform śrāddha every day, with food and also with water; or even with milk, roots, and fruits—thus bringing satisfaction to the forefathers (pitṛs).

Verse 76

नित्यं नैमित्तिकं काम्यं त्रिविधं श्राद्धमुच्यते । नित्यं तावत्प्रवक्ष्यामि अर्घ्यावाहनवर्जितम्

Śrāddha is said to be of three kinds—daily (nitya), occasional (naimittika), and desire-motivated (kāmya). First I shall explain the daily śrāddha, performed without the arghya offering and without invocation (āvāhana).

Verse 77

अदैवतं विजानीयात्पार्वणं पर्व सुस्मृतम् । पार्वणं त्रिविधं प्रोक्तं शृणु यत्नान्महीपते

One should understand the ‘adaivata’ as the Pārvaṇa rite, well known as a Parvan observance. The Pārvaṇa has been declared to be of three kinds—listen carefully, O king.

Verse 78

पार्वणेय नियोज्यास्तु तान्शृणुष्व नराधिप । पंचाग्निः स्नातकश्चैव त्रिसौपर्णः षडंगवित्

Listen, O king, to those who are to be appointed for the Pārvaṇa rite: the one who maintains the five sacred fires, the Snātaka (one who has completed Vedic studentship), the knower of the three Suparṇa hymns, and the one versed in the six limbs (Vedāṅgas).

Verse 79

श्रोत्रियः श्रोत्रियसुतो विधिवाक्यविशारदः । सर्वज्ञो वेदवान्मंत्री ज्ञानवंशकुलान्वितः

He is a learned Vedic scholar, the son of a learned scholar, skilled in interpreting scriptural injunctions; all-knowing, possessed of Vedic learning, a wise counsellor, and endowed with a lineage and family tradition grounded in knowledge.

Verse 80

त्रिणाचिकेतस्त्रिमधुः श्रुतेष्वन्येषु संस्थितः । पुराणवेत्ता ब्रह्मज्ञः स्वाध्यायी जपतत्परः

He is a performer of the threefold Nāciketa rite, a knower of the ‘three Madhu’ teachings, well-established in the Vedas and other scriptures; a master of the Purāṇas, a knower of Brahman, devoted to self-study, and ever intent on japa (sacred recitation).

Verse 81

ब्रह्मभक्तः पितृपरः सूर्यभक्तोथ वैष्णवः । ब्राह्मणो योगनिष्ठात्मा विजितात्मा सुशीलवान्

A devotee of Brahmā, devoted to the ancestral rites, a worshipper of the Sun, and also a Vaiṣṇava—he is a brāhmaṇa, steadfast in yoga, self-controlled, and of noble conduct.

Verse 82

एते तोष्याः प्रयत्नेन वर्जनीयानिमान्शृणु । पतितस्तत्सुतः क्लीबः पिशुनो व्यंगरोगितः

These should be diligently satisfied; now hear of those who must be avoided: a fallen person, his son, an impotent man, a slanderer, and one afflicted with deformity or disease.

Verse 83

सर्वे ते श्राद्धकाले तु त्याज्या वै धर्मदर्शिभिः । पूर्वेद्युरपरेद्युर्वा विनीतांश्च निमंत्रयेत्

All such persons should indeed be avoided at the time of the śrāddha by those who discern dharma. One should invite well-disciplined (worthy) people either on the previous day or on the following day.

Verse 84

निमंत्रितांश्च पितर उपतिष्ठंति तान्द्विजान् । वायुभूतानि गच्छंति तथासीनानुपासते

When invited, the Pitṛs attend upon the twice-born; assuming a subtle form like the wind, they come, remain near, and thus serve those who are seated.

Verse 85

दक्षिणं जानुचालभ्य वामं पात्यनिमंत्रयेत् । अक्रोधनैः शौचपरैः सुस्नातैर्ब्रह्मवादिभिः

With the right knee set forward and the left lowered in one’s seat, one should extend the invitation—made by knowers of Brahman, free from anger, devoted to purity, and well bathed in ritual cleansing.

Verse 86

भवितव्यं भवद्भिस्तु मया च श्राद्धकर्मणि । पितृयज्ञं विनिर्वर्त्य तर्पणाख्यं तु योग्निमान्

You and I should duly take part in the śrāddha rite. Having completed the pitṛ-yajña, the disciplined practitioner should then perform the rite called tarpaṇa—libations offered to the ancestors.

Verse 87

पिंडान्वाहार्यकं कुर्याच्छ्राद्धमिंदुक्षये तथा । गोमयेनानुलिप्ते तु दक्षिणाप्लवनस्थले

One should also perform the piṇḍa–anvāhāryaka śrāddha at the waning of the moon, at the dakṣiṇā-plavana place of the southern offering, after smearing the spot with cow-dung.

Verse 88

श्राद्धं समारभेद्भक्त्या गोष्ठे वा जलसन्निधौ । अग्निमान्निर्वपेत्पित्र्यं चरुं वा सक्तुमुष्टिभिः

With devotion one should commence the śrāddha—either in a cowshed or near water. In the presence of fire, one should offer the ancestral (piṭrya) oblation: either caru, a cooked rice-porridge, or handfuls of saktu, parched grain or flour.

Verse 89

पितृभ्यो निर्वपामीति सर्वं दक्षिणतो न्यसेत् । अभिघार्य ततः कुर्यान्निर्वापत्रयमग्रतः

Saying, “I offer this to the Pitṛs (ancestors),” one should place everything to the south. Then, after pouring the ghee-libation, one should make three offerings in front.

Verse 90

ते वितस्त्यायताः कार्याश्चतुरङ्गुलविस्तृताः । दर्वीत्रयं च कुर्वीत खादिरं रजतान्वितम्

They should be made a span in length and four finger-breadths in width; and one should also prepare three ladles, made of khadira-wood and fitted with silver.

Verse 91

रत्निमात्रं परिश्लक्ष्णं हस्ताकाराग्रमुत्तमम् । उदपात्राणि कांस्यस्य मेक्षणं च समित्कुशम्

A smooth, well-finished implement measuring a ratni (a hand-span), with an excellent hand-like tip; bronze vessels for water; and also a ladle, firewood, and kuśa grass.

Verse 92

तिलपात्राणि सद्वासो गंधधूपानुलेपनम् । आहरेदपसव्यं च सर्वं दक्षिणतः शनैः

He should bring sesame-filled vessels, along with good garments, fragrance, incense, and unguents; and he should bring all these while moving slowly on the right side, in the counterclockwise direction (apasavya).

Verse 93

एवमासाद्य तत्सर्वं भवनस्योत्तरेंतरे । गोमयेनानुलिप्तायां गोमूत्रेण च मंडलम्

Having thus obtained and arranged all of that in the northern interior of the house—after smearing the place with cow-dung—one should also draw a ritual circle with cow-urine.

Verse 94

साक्षताभिः सपुष्पाभिरद्भिः सव्यापसव्यवत् । विप्राणां क्षालयेत्पादावभिवंद्य पुनःपुनः

With water mixed with unbroken rice-grains and flowers, one should wash the feet of the brāhmaṇas, moving reverently from left to right, and bowing again and again.

Verse 95

आसनेषूपविष्टेषु दर्भवत्सु विधानतः । उपस्पृष्टोदकान्विप्रानुपवेश्यानुमंत्रयेत्

When the brāhmaṇas have been properly seated on seats furnished with darbha grass according to rule, and have performed the purificatory rite of touching water, one should then seat them for the ceremony and recite the appropriate mantras over them.

Verse 96

द्वौ दैवे पितृकृत्ये त्रीनेकैकं चोभयत्र वा । भोजयेदीश्वरोपीह न कुर्याद्विस्तरं बुधः

At a rite for the gods one should feed two brāhmaṇas; at an ancestral rite, three; or one each at both rites. Even a capable householder should feed only this many here—let the wise not make an elaborate display.

Verse 97

दैवपूर्वं निवेद्याथ विप्रानर्घादिना बुधैः । अग्नौ कुर्यादनुज्ञातो विप्रैर्विप्रो यथाविधि

First, having duly offered to the divine powers, the wise should honor the brāhmaṇas with offerings such as arghya; then, with the brāhmaṇas’ permission, a brāhmaṇa should perform the fire-offering in the sacred fire according to the prescribed rite.

Verse 98

स्वगृह्योक्तेन विधिना काले कृत्वा समंततः । अग्नीषोममयाभ्यां तु कुर्यादाप्यायनं बुधः

At the proper time, having performed the rite on all sides according to the procedure taught in one’s own Gṛhya-sūtra, the wise should then carry out the āpyāyana, the rite of replenishment, by means of the oblations constituted of Agni and Soma.

Verse 99

दक्षिणाग्नौ प्रणीतेन स एवाग्निर्द्विजोत्तमः । यज्ञोपवीतान्निर्वर्त्य ततः पर्युक्षणादिकम्

When that fire has been led to the southern sacred fire (dakṣiṇāgni), that very fire—O best of the twice-born—should be used to complete the rite of the yajñopavīta (sacred cord); thereafter, the paryukṣaṇa (sprinkling) and the other attendant procedures are to be performed.

Verse 100

प्राचीनावीतिना कार्यमेतत्सर्वं विजानता । लब्ध्वा तस्माद्विशेषेण पिंडान्कुर्वीत चोदकं

Knowing all these rites, one should perform them with the sacred thread worn in the prācīnāvīta manner; therefore, having obtained the proper occasion and materials, one should especially prepare the piṇḍa offerings and the accompanying water oblation.

Verse 101

दद्यादुदकपात्रैस्तु सलिलं सव्यपाणिना । दद्यात्सर्वं प्रयत्नेन दमयुक्तो विमत्सरः

With vessels of water, one should offer water using the left hand; and one should give everything with earnest effort—self-controlled and free from envy.

Verse 102

विधाय रेखां यत्नेन निर्वपेदवनेजनं । दक्षिणाभिमुखः कुर्यात्ततो दर्भान्निधाय वै

Having carefully drawn a line, one should then place the offering for purification; facing south, one should perform it, and thereafter place down the darbha grass.

Verse 103

निधाय पिंडमेकैकं सर्वं दर्भोपरिक्रमात् । निर्वपेदथ दर्भेषु नामगोत्रानुकीर्तनैः

Having placed each piṇḍa one by one, and after encircling them all with kuśa grass, one should then offer them upon the kuśa grass while reciting the name and gotra (lineage).

Verse 104

तेषु दर्भेषु तं हस्तं विमृज्याल्लेपभागिनां । तथैव च जपं कुर्यात्पुनः प्रत्यवनेजनम्

He should wipe that hand—having touched the remnants of paste or impurity—upon those darbha grasses. Then, in the same manner, he should resume the japa-recitation and again perform the purificatory rinsing.

Verse 105

जलयुक्तं नमस्कृत्य गंधधूपार्चनादिभिः । एवमावाह्य तत्सर्वं वेदमंत्रैर्यथोदितैः

Having bowed with water as an offering, and with fragrance, incense, worship and the like, one should thus invoke all of that by the Vedic mantras, as duly prescribed.

Verse 106

एकाग्नरेकएवाद्भिर्निर्वपेद्दर्विकां तथा । ततः कृत्वा नरो दद्यात्पितृभ्यस्तु कुशान्बुधः

With a single sacred fire alone, and with water, one should duly offer the oblation by means of a ladle. Thereafter, having completed it, the wise man should present kuśa-grass to the Pitṛs, the ancestral spirits.

Verse 107

ततः पिंडादिकं कुर्यादावाहनविसर्जनम् । ततो गृहीत्वा पिंडेभ्यो मात्राः सर्वाः क्रमेण तु

Then one should perform the rites beginning with the piṇḍa-offerings, together with the invocation and the dismissal. Thereafter, taking portions from the piṇḍas, one should offer or distribute all the measured shares in due order.

Verse 108

तानेव विप्रान्प्रथममाशयित्वा च मानवः । वर्णयन्भोजयेदन्नमिष्टं पूर्तं च सर्वदा

Having first seated those very Brahmins, a man should always feed them with food—both that offered as a sacrificial gift (iṣṭa) and that given as meritorious public charity (pūrta)—while respectfully praising their virtues.

Verse 109

वर्जयेत्क्रोधपरतां स्मरन्नारायणं हरिम् । तृप्तान्ज्ञात्वा पुनः कुर्याद्विकिरं सार्ववर्णिकं

Remembering Nārāyaṇa, Hari, one should avoid being driven by anger. After ascertaining that all are satisfied, one should again distribute the offerings or food impartially to all classes.

Verse 110

विधृत्य सोदकं त्वन्नं सतिलं प्रक्षिपेद्भुवि । आचांतेषु पुनर्दद्याज्जलं पुष्पाक्षतोदकम्

Having taken food mixed with water and sesame, one should cast it upon the ground. Then, after the rite of sipping (ācamana), one should again offer water mixed with flowers and unbroken rice-grains.

Verse 111

स्वधावाचनकं सर्वं पिंडोपरि समाचरेत् । देवाद्यंतं प्रकुर्वीत श्राद्धनाशोन्यथा भवेत्

One should perform the entire recitation of the Svadhā-formulas over the piṇḍa (funeral offering). Beginning with the gods and proceeding in due order to the end, it must be carried out; otherwise the śrāddha rite is ruined.

Verse 112

विसृज्य विप्रान्प्रणतस्तेषां कृत्वा प्रदक्षिणम् । दक्षिणांदिशमाकांक्षन्पितॄनुद्दिश्य मानवः

Having respectfully taken leave of the brāhmaṇas, bowing to them and circumambulating them, the man—turning his intention toward the southern direction—performed the act with the Pitṛs, the ancestors, in mind.

Verse 113

दातारो नोभिवर्द्धंतां वेदाः सन्ततिरेव च । श्रद्धा च नो मा व्यगमद्बहुदेयं च नोस्त्विति

May our benefactors increase; may the Vedas in our keeping flourish; and may our lineage continue. May our faith never depart, and may we always have much to give—thus do we pray.

Verse 114

अन्नं च नो बहुभवेदतिथींश्च लभेमहि । याचितारश्च नः संतु मा च याचिष्म कंचन

May we have abundant food and may we receive guests; may there be those who ask of us, and may we never have to beg from anyone.

Verse 115

एतदग्निमतः प्रोक्तमन्वाहार्यं तु पार्वणं । यथेंदुसंक्षये तद्वदन्यत्रापि निगद्यते

This has been taught by the authorities on the sacred fires: the anvāhārya offering is the pārvana rite. Just as it is prescribed at the waning of the moon, so too it is stated to apply elsewhere as well.

Verse 116

पिंडांस्तु गोजविप्रेभ्यो दद्यादग्नौ जलेपि वा । वप्रांते वाथ विकिरेदापोभिरथ वापयेत्

One should offer the rice-balls (piṇḍas) to cows, to animals, and to Brāhmaṇas; or else cast them into fire or even into water. Or one may scatter them at the edge of a raised ground, or dissolve them with water.

Verse 117

पत्नीं तु मध्यमं पिंडं प्राशयेद्विनयान्विताम् । आधत्त पितरो गर्भं पुत्रसंतानवर्द्धनं

One should have his wife—endowed with modesty—eat the middle piṇḍa. Then the Pitṛs bestow conception, increasing sons and lineage.

Verse 118

तावन्निर्वापणं तिष्ठेद्यावद्विप्रा विसर्जिताः । वैश्वदेवं ततः कुर्यान्निवृत्तः पितृकर्मणः

One should keep the nirvāpaṇa offering in place until the Brāhmaṇas have been respectfully dismissed. Then, after completing the rites to the ancestors, one should perform the Vaiśvadeva offering.

Verse 119

इष्टैः सह ततः शांतो भुंजीत पितृसेवितम् । पुनर्भोजनमध्वानं यानमायासमैथुनम्

Then, being calm, he should eat with his dear ones the food offered in service to the Pitṛs (ancestors). After that, he should avoid eating again, travelling, journeys by vehicle, strenuous exertion, and sexual intercourse.

Verse 120

श्राद्धकृच्छ्राद्धभुग्यो वा सर्वमेतद्विवर्जयेत् । स्वाध्यायं कलहं चैव दिवास्वप्नं च सर्वदा

Whether one is performing the Śrāddha rites or partaking of the Śrāddha meal, one should avoid all these acts; and one should always refrain from Vedic recitation (svādhyāya), quarrelling, and sleeping in the daytime.

Verse 121

अनेन विधिना श्राद्धं त्रिवर्गस्येह निर्वपेत् । कन्या कुंभ वृषस्थेर्के कृष्णपक्षेषु सर्वदा

By this prescribed procedure, one should perform here the śrāddha that furthers the three aims of life; and it should always be done in the dark fortnight (kṛṣṇa-pakṣa) when the Sun is in Virgo (Kanyā), Aquarius (Kumbha), or Taurus (Vṛṣa).

Verse 122

यत्रयत्र प्रदातव्यं सपिंडीकरणात्मकम् । तत्रानेन विधानेन देयमग्निमता सदा

Wherever an offering connected with the rite of sapiṇḍīkaraṇa is to be given, it should always be given—by one who maintains the sacred fire—according to this prescribed procedure.

Verse 123

अतः परं प्रवक्ष्यामि ब्रह्मणा यदुदीरितम् । श्राद्धं साधारणं नाम भुक्तिमुक्तिफलप्रदम्

Now I shall explain what was proclaimed by Brahmā: the rite called the “common” (sādhāraṇa) śrāddha, which bestows the fruits of both worldly enjoyment and liberation.

Verse 124

अयने विषुवे चैव अमावस्यार्कसंक्रमे । अमावस्याष्टका कृष्णपक्ष पंचदशीषु च

On the solstices and equinoxes, on the day of amāvasyā (new moon), at the Sun’s ingress into a new rāśi, at the Aṣṭakā observance, and also on the fifteenth day of the dark fortnight—(these times are especially significant).

Verse 125

आर्द्रा मघा रोहिणीषु द्रव्यब्राह्मणसंगमे । गजच्छायाव्यतीपाते विष्टिवैधृतिवासरे

In the nakṣatras Ārdrā, Maghā, and Rohiṇī; at an encounter where wealth and a brāhmaṇa come together; during the ominous times called Gaja-chāyā and Vyatīpāta; and on days marked by Viṣṭi (Bhadrā) and Vaidhṛti—(these are regarded as inauspicious for auspicious undertakings).

Verse 126

वैशाखस्य तृतीयायां नवमीकार्तिकस्य च । पंचदशी तु माघस्य नभस्ये च त्रयोदशी

On the third tithi of Vaiśākha, on the ninth of Kārtika, on the fifteenth of Māgha, and on the thirteenth of Nabhas—(these are the prescribed sacred dates).

Verse 127

युगादयः स्मृता ह्येताः पितॄपक्षोपकारिकाः । तथा मन्वंतरादौ च देयं श्राद्धं विजानता

These occasions, remembered as beginning with the yugas, are beneficial for Pitṛpakṣa, the fortnight of the ancestors. Likewise, at the commencement of a manvantara, one who understands should offer śrāddha.

Verse 128

अश्वयुङ्नवमी चैव द्वादशी कार्तिके तथा । तृतीया चैत्रमासस्य तथा भाद्रपदस्य च

Also noteworthy are the ninth tithi in the month of Āśvayuja, the twelfth in Kārttika, the third in the month of Caitra, and likewise the third in Bhādrapada.

Verse 129

फाल्गुनस्य त्वमावास्या पौषस्यैकादशी तथा । आषाढस्यापि दशमी माघमासस्य सप्तमी

The new-moon day in the month of Phālguna; likewise the eleventh tithi in Pauṣa; also the tenth in Āṣāḍha; and the seventh in the month of Māgha.

Verse 130

श्रावणे चाष्टमी कृष्णा तथाषाढी च पूर्णिमा । कार्तिकी फाल्गुनी चैवा ज्येष्ठे पंचदशी सिता

In Śrāvaṇa, the eighth tithi of the dark fortnight; in Āṣāḍha, the full-moon day; likewise in Kārtika and in Phālguna; and in Jyeṣṭha, the fifteenth tithi of the bright fortnight—these are the appointed sacred lunar dates.

Verse 131

मन्वंतरादयस्त्वेता दत्तस्याक्षयकारिकाः । पानीयमप्यत्र तिलैर्विमिश्रं दद्यात्पितृभ्यः प्रयतो मनुष्यः

These rites, beginning with the Manvantara observances, make what is given become imperishable. Here too, a conscientious person should offer to the Pitṛs even water mixed with sesame seeds.

Verse 132

श्राद्धं कृतं तेन समास्सहस्रं रहस्यमेतत्पितरो वदंति । वैशाख्यामुपवासेषु तथोत्सवमहालये

The Ancestors declare this as a secret: by him, Śrāddha has been performed as though for a thousand years—especially during the fasts of Vaiśākha and likewise at the festive Mahālaya.

Verse 133

तीर्थायतनगोष्ठेषु द्वीपोद्यानगृहेषु च । विविक्तेषूपलिप्तेषु श्राद्धं देयं विजानता

A discerning person should offer the śrāddha rite at tīrthas and sacred precincts, in assembly-halls, on islands, in gardens, and in houses—especially in secluded, well-smeared (purified) places.

Verse 134

विप्रान्पूर्वेपरेचाह्नि विनीतात्मानि मंत्रयेत् । शीलवृत्तगुणोपेतान्वयोरूपसमन्वितान्

In the forenoon and again in the afternoon, one should consult well-disciplined brāhmaṇas—those endowed with good conduct, proper livelihood, and virtues, and who possess maturity and a respectable presence.

Verse 135

द्वौ दैवे पितृकृत्ये त्रीनेकैकमुभयत्र वा । भोजयेत्सुसमृद्धोपि न प्रकुर्वीत विस्तरम्

At a rite for the gods one should feed two (brāhmaṇas); at a rite for the ancestors, three—or else one each, or one for both together. Even if one is very prosperous, one should not make the feast into a grand display.

Verse 136

विश्वेदेवान्यवैः पुष्पैरभ्यर्च्यासनपूर्वकं । पूरयेत्पात्रयुग्मं तु स्थाप्यं दर्भपवित्रके

After duly worshipping the Viśvedevas with barley and flowers, beginning by offering them a seat, one should fill the pair of vessels and place them upon sanctified kuśa grass, used as a purifier.

Verse 137

शन्नोदेवीत्यपः कुर्याद्यवोसीति यवानपि । गंधपुष्पैस्तु संपूज्य विश्वान्देवान्प्रतिन्यसेत्

Reciting “śaṃ no devīḥ,” one should consecrate the waters; and reciting “yavosī,” one should likewise consecrate the barley. Then, having duly worshipped with fragrances and flowers, one should install (invoke) the Viśve-devas.

Verse 138

विश्वेदेवास इत्याभ्यामावाह्य विकिरेद्यवान् । यवोसि धान्यराजस्त्वं वारुणो मधुमिश्रितः

Invoking with the two mantras beginning “Viśvedevāsa…”, one should then scatter barley. (Saying:) “You are barley—the king of grains; you are Varuṇa’s offering, mixed with honey.”

Verse 140

अभ्यर्च्य गंधाद्युत्सृज्य पितृयज्ञं समारभेत् । दर्भासनादि कृत्वादौ त्रीणि पात्राणि चार्चयेत्

Having first offered worship and then set aside the fragrant substances and the rest, one should begin the ancestral rite (pitṛ-yajña). At the outset, after preparing a seat of darbha-grass and related arrangements, one should consecrate and worship the three vessels.

Verse 141

सपवित्राणि कृत्वादौ शन्नोदेवीत्यपः क्षिपेत् । तिलोसीति तिलान्कुर्याद्गन्धपुष्पादिकं पुनः

First, having prepared the sacred pavitras (purificatory rings/threads), one should sprinkle water while reciting “śaṃ no devīḥ”; then, with the mantra “tilosī,” one should place sesame seeds, and again offer fragrance, flowers, and the like.

Verse 142

पात्रं वनस्पतिमयं तथा पर्णमयं पुनः । राजतं वा प्रकुर्वीत तथा सागरसंभवम्

One should prepare a vessel made of plant material, or again one made of leaves; or else one may make it of silver, and likewise of that which is produced from the ocean.

Verse 143

सौवर्णं राजतं ताम्रं पितॄणां पात्रमुच्यते । रजतस्य कथा वापि दर्शनं दानमेव च

For offerings to the Pitṛs (ancestors), vessels of gold, silver, and copper are prescribed. Indeed, even speaking about silver, seeing it, or giving it (in dāna, sacred charity) is itself meritorious.

Verse 144

राजतैर्भाजनैरेषां पितॄणां रजतान्वितैः । वार्यपि श्रद्धया दत्तमक्षयायोपकल्पते

Even water, when offered with faith to the Pitṛs using silver vessels adorned with silver, becomes a source of imperishable merit.

Verse 145

अद्यापि पितृपात्रेषु पितॄणां राजतान्वितम् । शिवनेत्रोद्भवं यस्मादुत्तमं पितृवल्लभम्

Even today, in the vessels for offerings to the Pitṛs, silver is included—said to have arisen from Śiva’s eye; therefore it is deemed excellent and especially dear to the ancestors.

Verse 146

एवं पात्राणि संकल्प्य यथालाभं विमत्सरः । या दिव्येति पितुर्नाम गोत्रे दर्भान्करे न्यसेत्

Thus, having arranged the ritual vessels according to what is available, free from envy, one should place kuśa-grass in the hand and utter the father’s name and gotra, with the invocation “yā divyā”.

Verse 147

पितॄनावाहयिष्यामि तथेत्युक्तः स तैः पुनः । उशंतस्त्वा तथायन्तु ऋग्म्यामावाहयेत्पितॄन्

“I shall invoke the Pitṛs,” he said; and again instructed by them: “May they come here, well-disposed toward you.” Thus, by Ṛg-verses one should invoke the Pitṛs.

Verse 148

या दिव्येत्यर्घ्यमुत्सृज्य दद्याद्गंधादिकं ततः । वस्त्रोत्तरं दर्भपूर्वं दत्वा संश्रयमादितः

After offering the arghya with the mantra “yā divyā…”, one should then present fragrance and the other offerings. Then, having first placed darbha grass, one should offer an upper cloth and, from the beginning, take refuge with due reverence in the sacred rite.

Verse 149

पितृपात्रे निधायाथ न्युब्जमुत्तरतो न्यसेत् । पितृभ्यः स्थानमसीति निधाय परिवेषयेत्

Then, having placed it in the vessel meant for the Pitṛs, one should set the offering to the north. Having resolved, “This is the seat for the Pitṛs,” one should then serve the offerings accordingly.

Verse 150

तत्रापि पूर्वतः कुर्यादग्निकार्यं विमत्सरः । उभाभ्यामपि हस्ताभ्यामाहृत्य परिवेषयेत्

There too, free from envy, one should first perform the rites connected with the sacred fire; then, bringing the offering with both hands, one should duly serve it out.

Verse 151

उशन्तस्त्वेति तं दर्भं पाणिभक्तं विशेषतः । गुणान्वितैश्च शाकाद्यैर्नानाभक्ष्यैस्तथैव च

Saying, “May it be pleasing (to you),” they offered that darbha-grass by hand with special care—along with well-prepared vegetables and many kinds of foods.

Verse 152

अन्नं च सदधिक्षीरं गोघृतं शर्करान्वितं । मासं प्रीणाति वै सर्वान्पितॄनित्याह पद्मजः

Food together with curd and milk, cow’s ghee, and sugar—this, for a month, truly satisfies all the Pitṛs (ancestral spirits); thus spoke Padmaja (Brahmā).

Verse 153

द्वौ मासौ मत्स्यमांसेन त्रीन्मासान्हारिणेन तु । औरभ्रेणाथ चतुरः शाकुनेनाथ पंच वै

With the flesh of fish one gains satisfaction for two months; with deer-meat for three months; with the meat of a sheep for four months; and with the meat of birds for five months indeed.

Verse 154

वाराहस्य तु मांसेन षण्मासं तृप्तिरुत्तमा । सप्तलोहस्य मांसेन तथाष्टावाजकेन तु

By offering the meat of a boar, one attains excellent satisfaction (of the ancestors) for six months; by offering the meat of a saptalohā likewise, and by that of an ājaka for eight months.

Verse 155

पृषतस्य तु मांसेन तृप्तिर्मासान्नवैव तु । दशमासांश्च तृप्यंते वराहमहिषामिषैः

With the flesh of the spotted deer (pṛṣata), satisfaction endures for nine months; and with the meat of boar and buffalo, satisfaction endures for ten months.

Verse 156

शशकूर्मयोस्तु मांसेन मासानेकादशैव तु । संवत्सरं तु गव्येन पयसा पायसेन वा

By eating the flesh of a hare or a tortoise, (the expiation) lasts eleven months; but by consuming the cow’s products—milk, or pāyasa (milk-rice)—it extends for a full year.

Verse 157

सौकरेण तु तृप्यंते मासान्पंचदशैव तु । वार्ध्रीणसस्य मांसेन तृप्तिर्द्वादशवार्षिकी

By the flesh of a boar they remain satisfied for fifteen months; by the flesh of the vārdhrīṇasa, satisfaction lasts for twelve years.

Verse 158

कालशाकेन चानंत्यं खड्गमांसेन चैव हि । यत्किंचिन्मधुना मिश्रं गोक्षीरं दधिपायसम्

Likewise, endless demerit is incurred by eating kālaśāka greens and also by eating rhinoceros meat; and likewise by consuming anything mixed with honey—cow’s milk, and rice cooked in curd (a dairy sweet).

Verse 159

दत्तमक्षयमित्याहुः पितरः पूर्वदेवताः । स्वाध्यायं श्रावयेत्पित्र्यं पुराणान्यखिलानि च

The Pitṛs—the ancient deities—declare: “A gift, when offered in the proper rite, is imperishable.” Therefore one should recite for them the Vedic study pertaining to the ancestors, and also have all the Purāṇas recited.

Verse 160

ब्रह्मविष्ण्वर्करुद्राणां स्तवानि विविधानि च । इंद्रेशसोमसूक्तानि पावमानीश्च शक्तितः

And there are various hymns of praise to Brahmā, Viṣṇu, the Sun, and Rudra; and also the Sūktas addressed to Indra, Īśa, and Soma, as well as the Pāvamānī hymns—each according to its proper power and efficacy.

Verse 161

बृहद्रथंतरं तत्र ज्येष्ठसामाथ रौरवं । तथैव शांतिकाध्यायं मधुब्राह्मणमेव च

There they recite the Bṛhadrathantara, the Jyeṣṭhasāman, and the Raurava; likewise the chapter on pacification (Śānti), and also the Madhu-brāhmaṇa.

Verse 162

मण्डलब्राह्मणं तद्वत्प्रीतिकारि च यत्पुनः । विप्राणामात्मनश्चापि तत्सर्वं समुदीरयेत्

Likewise, one should duly recite all of that—what pertains to the maṇḍala and the brāhmaṇa—and whatever further brings delight, both for the brāhmaṇas and for oneself.

Verse 163

भारताध्ययनं कार्यं पितॄणां परमप्रियं । भुक्तवत्सु च विप्रेषु भोज्यतोयादिकं नृप

O king, one should recite and study the Bhārata, for it is supremely dear to the Pitṛs (ancestors). And when the brāhmaṇas have finished eating, food, water, and the like should be offered as the proper completion of the rite.

Verse 164

सार्ववर्णिकमन्नाद्यमानयेत्सावधारणं । समुत्सृजेद्भुक्तवतामग्रतो विकिरान्भुवि

One should carefully bring food and other provisions suitable for all social classes; and after people have eaten, one should respectfully set aside what remains, scattering portions on the ground in front of those who have eaten.

Verse 165

अग्निदग्धाश्च ये जीवा येप्यदग्धाः कुले मम । भूमौ दत्तेन तृप्यंतु तृप्ता यांतु परां गतिं

May the beings of my lineage—those consumed by fire and those not—be satisfied by what is offered upon the earth; and, being satisfied, may they attain the supreme state.

Verse 166

येषां न माता न पिता न बंधुर्न चापि मित्रं न तथान्नमस्ति । तत्तॄप्तयेन्नं भुवि दत्तमेतत्पयातु योगाय यतो यतस्ते

For those who have neither mother nor father, neither kinsman nor friend, and who likewise have no food—may this food given upon the earth go to satisfy them, reaching them wherever they may be, for their sustenance and well-being.

Verse 167

असंस्कृतप्रमीतानां त्यागिनां कुलभागिनां । उछिष्टभागधेयानां दर्भेषु विकिरासनं

Scattering food remnants upon kuśa-grass is prescribed for those who die without the sacraments (saṃskāras), for renouncers, for those entitled to a share by family right, and for those whose due portion is only leftovers.

Verse 168

तृप्तान्ज्ञात्वोदकं दद्यात्सकृद्विकिरणे तथा । विप्रलिप्तमहीपृष्टे गोशकृन्मूत्रवारिणा

Knowing that the guests have been satisfied, one should then offer water; and likewise sprinkle once for purification. On ground prepared for the brāhmaṇas, this is done with water mixed with cow-dung and cow-urine.

Verse 169

निधाय दर्भान्विधिवद्दक्षिणाग्रान्प्रयत्नतः । सर्ववर्णविधानेन पिंडांश्च पितृयज्ञवत्

Having carefully placed the darbha grasses according to rule, with their tips pointing south, he should also, following the complete prescribed procedure, prepare the rice-balls (piṇḍas) just as in the ancestral rite (pitṛ-yajña).

Verse 170

अवनेजनपूर्वं तु नामगोत्रं तु मानवः । उक्त्वा पुष्पादिकं दत्वा कृत्वा प्रत्यवनेजनं

Before performing the washing rite, a person should state his name and lineage; then, having offered flowers and the like, he should perform the return-washing—the concluding ablution.

Verse 171

ज्ञात्वापसव्यं सव्येन पाणिना त्रिः प्रदक्षिणं । पितृवन्मातृकं कार्यं विधिवद्दर्भपाणिना

Having understood the proper apasavya (leftward) manner, one should perform three circumambulations with the left hand; and the rite for the maternal ancestors should be performed—just as for the paternal ancestors—according to rule, with darbha-grass in hand.

Verse 172

दीपप्रज्वालनं तद्वत्कुर्यात्पुष्पार्चनं बुधः । तथा चांतेषु चाचम्य दद्याच्चापः सकृत्सकृत्

In the same manner, the wise person should light a lamp and perform worship with flowers; and likewise, at the concluding parts, having sipped water for purification (ācamana), he should offer water again and again.

Verse 173

तथा पुष्पाक्षतान्पश्चादक्षय्योदकमेव च । सतिलं नामगोत्रेण दद्याच्छक्त्या च दक्षिणाम्

Then, afterwards, one should offer flowers and unbroken rice-grains, and also the rite of inexhaustible water; along with sesame, one should make the offering while stating one’s name and lineage, and give dakṣiṇā according to one’s capacity.

Verse 174

गोभूहिरण्यवासांसि भव्यानि शयनानि च । दद्याद्यदिष्टं विप्राणामात्मनः पितुरेव च

One should give cows, land, gold, garments, and fine beds; and one should also give whatever is dear or desired, offering it to the brāhmaṇas for the welfare of oneself and indeed of one’s father as well.

Verse 175

वित्तशाठ्येन रहितः पितृभ्यः प्रीतिमावहेत् । ततः स्वधावाचनकं विश्वेदेवेषु चोदकं

Free from deceit regarding wealth, one should bring satisfaction to the Pitṛs (ancestors). Thereafter, one should recite the svadhā-invocation and offer water libations to the Viśvedevas.

Verse 176

दत्वाशीः प्रतिगृह्णीयाद्द्विजेभ्योपि यथा बुधः । अघोराः पितरः संतु संत्वित्युक्तः पुनर्द्विजैः

Having bestowed a blessing, the wise person should then accept the return-blessing even from the twice-born. Again the Brahmins said: “May the Pitṛs be non-terrifying, benevolent; so be it.”

Verse 177

गोत्रं तथा वर्द्धतां तु तथेत्युक्तश्च तैः पुनः । स्वस्तिवाचनकं कुर्यात्पिंडानुद्धृत्य भक्तितः

And when they again say, “So be it; may your lineage increase,” he should then, with devotion, lift up the rice-balls (piṇḍas) and perform the auspicious benediction-recitation (svastivācana).

Verse 178

उच्छेषणं तु तत्तिष्ठेद्यावद्विप्रविसर्जनम् । ततो गृहबलिं कुर्यादिति धर्मो व्यवस्थितः

The remaining food should be kept aside until the Brahmin guest has been respectfully seen off. Thereafter one should offer the household oblation (gṛha-bali). Such is the established rule of dharma.

Verse 179

उच्छेषणं भूमिगतमजिह्मस्याशठस्य च । दासवर्गस्य तत्पिंडं भागधेयं प्रचक्षते

The leftover food, when placed upon the ground by one who is straightforward and free from deceit, is declared to be the rightful share allotted to the class of servants.

Verse 180

पितृभिर्निर्मितं पूर्वमेतदाप्यायनं सदा । अव्रतानामपुत्राणां स्त्रीणामपि नराधिप

O king, this ever-sustaining rite was formerly established by the Pitṛs (ancestral fathers) for those without vows, for the childless, and even for women.

Verse 181

ततः स्थानाग्रतः स्थित्वा प्रतिगृह्यांबुपात्रिकां । वाजेवाजेति च जपन्कुशाग्रेण विसर्जयेत्

Then, standing before the appointed spot, taking up the vessel of water, one should release the water with the tip of a kuśa blade while softly reciting, “vāje vāje.”

Verse 182

बहिः प्रदक्षिणं कुर्यात्पदान्यष्टावनुव्रजेत् । बंधुवर्गेण सहितः पुत्रभार्यासमन्वितः

One should perform an outer circumambulation, proceeding for eight steps, accompanied by one’s circle of relatives, together with one’s son and wife.

Verse 183

निवृत्य प्रणिपत्याथ प्रयुज्याग्निं स मंत्रवित् । वैश्वदेवं प्रकुर्वीत नैत्यिकं बलिमेव च

Having returned and then bowing down, the knower of mantras should kindle the sacred fire; he should perform the Vaiśvadeva offering and also the daily bali-offering.

Verse 184

ततस्तु वैश्वदेवांते सभृत्यसुतबांधवः । भुंजीतातिथिसंयुक्तः सर्वं पितृनिषेवितं

Then, after completing the Vaiśvadeva offering, together with his servants, sons, and kinsmen—and in the company of guests—he should partake of the meal, having first duly served everything to the Pitṛs (ancestors).

Verse 185

एतच्चानुपनीतोपि कुर्यात्सर्वेषु पर्वसु । श्राद्धं साधारणं नाम सर्वकामफलप्रदम् । भार्याविरहितोप्येतत्प्रवासस्थोपि भक्तिमान्

Even one who has not undergone the upanayana rite should perform this on all sacred observance-days (parvans). This is called the “common” (sādhāraṇa) śrāddha, and it bestows the fruits of all desired aims. Even if one is without one’s wife, or even if one dwells away from home, a devoted person should still perform it.

Verse 186

शूद्रोप्यमंत्रकं कुर्यादनेन विधिना नृप । तृतीयमाभ्युदयिकं वृद्धिश्राद्धं विधीयते

O king, even a Śūdra may perform it without mantras, following this procedure. The third type prescribed is the ābhyudayika—the śrāddha performed for prosperity and increase.

Verse 187

उत्सवानंदसंस्कारे यज्ञोद्वाहादिमंगले । मातरः प्रथमं पूज्याः पितरस्तदनंतरं

In festive and joyous rites—such as yajñas, weddings, and other auspicious ceremonies—the mothers should be worshipped first, and the fathers thereafter.

Verse 188

ततो मातामहा राजन्विश्वेदवास्तथैव च । प्रदक्षिणोपचारेण दध्यक्षतफलोदकैः

Then, O king, the maternal grandfather—and likewise the Viśvedevās—were honored with the rite of circumambulation (pradakṣiṇa) and offerings of curd (dadhi), unbroken grains of rice (akṣata), fruits, and water.

Verse 189

प्राङ्मुखो निर्वपेत्पिंण्डान्पूर्वांश्चैव पुरातनान् । संपन्नमित्यभ्युदये दद्यादर्घं द्वयोर्द्वयोः

Facing east, he should offer the piṇḍa-balls to the forefathers in the ancient, traditional manner. At the auspicious moment of prosperity, saying “May it be fulfilled,” he should present the arghya-offering two by two.

Verse 190

युग्मा द्विजातयः पूज्या वस्त्राकल्पांबरादिभिः । तिलकार्यं यवैः कार्यं तच्च सर्वानुपूर्वकं

Pairs of twice-born persons should be honored with garments, ornaments, clothing, and the like. The rite connected with sesame is to be performed with barley, and all of this should be done in proper sequence.

Verse 191

मंगल्यानि च सर्वाणि वाचयेद्द्विजपुंगवान् । एवं शूद्रोपि सामान्यं वृद्धिश्राद्धं च सर्वदा

A foremost Brāhmaṇa should recite all auspicious benedictions. Thus, even a Śūdra may always perform the ordinary śrāddha and also the vṛddhi-śrāddha, the rite done on occasions of increase and prosperity.

Verse 192

नमस्कारेण मंत्रेण कुर्याद्दानानि वै बुधः । दानं प्रधानं शूद्रस्य इत्याह भगवान्प्रभुः । दानेन सर्वकामाप्तिस्तस्य संजायते यतः

A wise person should make gifts accompanied by the mantra of reverent salutation. The Blessed Lord has declared that for a Śūdra, giving (dāna) is the foremost religious duty, for through giving the fulfillment of all desired aims arises for him.