Adhyaya 13: The Genealogy of the Pitṛs and the Determination of Śrāddha Times

Verse 1

धरण्युवाच । एतत् तन्महदाश्चर्यं दृष्ट्वा गौरमुखो मुनिः । ते चापि मणिजाः प्राप्ताः किं फलं तु वरं गुरोः ॥ १३.१ ॥

Dharaṇī said: Having seen that great wonder, the sage Gauramukha obtained those gem-born beings as well. O teacher, what is the resulting fruit—what boon arises from this?

Verse 2

कोऽसौ गौरमुखः श्रीमान् मुनिः परमधार्मिकः । किं चकार हरेः कर्म दृष्ट्वाऽसौ मुनिपुङ्गवः ॥ १३.२ ॥

Who is that illustrious sage with the fair countenance, supremely devoted to dharma? And what did that bull among sages do after seeing the deed of Hari?

Verse 3

श्रीवराह उवाच । निमिषेण कृतं कर्म दृष्ट्वा भगवतो मुनिः । आरिराधयिषुर्देवं तमेव प्रययौ वनम् । प्रभासं नाम सोमस्य तीर्थं परमदुर्लभम् ॥ १३.३ ॥

Śrī Varāha said: Having seen the deed of the Blessed Lord accomplished in an instant, the venerable sage—wishing to propitiate that very deity—set out for the forest, to the exceedingly rare sacred ford of Soma called Prabhāsa.

Verse 4

तत्र दैत्यान्तकृद् देवः प्रोच्यते तीर्थचिन्तकैः । आराधयामास हरिं दैत्यसूदनसंज्ञितम् ॥ १३.४ ॥

There, the deity known as the ‘Ender of the Daityas’ is spoken of by those who reflect upon sacred fords (tīrthas). In that place, he worshipped Hari, who is designated ‘Slayer of the Daityas.’

Verse 5

तस्याराधयतो देवं हरिं नारायणं प्रभुम् । आजगाम महायोगी मार्कण्डेयो महामुनिः ॥ १३.५ ॥

While he was worshipping the Lord—Hari, Nārāyaṇa, the sovereign—there arrived the great yogin, Mārkaṇḍeya, the eminent sage.

Verse 6

तं दृष्ट्वाऽभ्यागतं दूरादर्घपाद्येन सो मुनिः । अर्चयामास तं भक्त्या मुदा परमया युतः ॥ १३.६ ॥

Seeing him approaching from a distance, the sage honored him with the offering of arghya and water for washing the feet, worshipping him with devotion, endowed with the highest joy.

Verse 7

कौश्यां वृष्यां तदासीनं पप्रच्छेदं मुनिस्तदा । शाधिं मां मुनिशार्दूल किं करोमि महाव्रत ॥ १३.७ ॥

Then the sage questioned him as he sat there at Kauśyā in Vṛṣyā: “Instruct me, O tiger among sages—what should I do, O great-vowed one?”

Verse 8

एवमुक्तः स विप्रेन्द्रो मार्कण्डेयो महातपाः । उवाच श्लक्ष्णया वाचा मुनिं गौरमुखं तदा ॥ १३.८ ॥

Thus addressed, that foremost of brāhmaṇas—Mārkaṇḍeya, great in austerity—then spoke to the sage Gauramukha in a gentle voice.

Verse 9

मार्कण्डेय उवाच । एतदेव महत्कृत्यं यत्सतां सङ्गमो भवेत् । यत्तु सान्देहिकं कार्यं तत्पृच्छस्व महामुने ॥ १३.९ ॥

Mārkaṇḍeya said: “This indeed is a great and meritorious undertaking—that there should be association with the virtuous. And whatever matter is doubtful, O great sage, you should ask about that.”

Verse 10

गौरमुख उवाच । एते हि पितरो नाम प्रोच्यन्ते वेदवादिभिः । सर्ववर्णेषु सामान्याः उताहोस्मित् पृथक् पृथक् ॥ १३.१० ॥

Gauramukha said: “These indeed are called ‘pitṛs’ (ancestral beings), as stated by the exponents of the Veda. Are they common to all social classes (varṇas), or are they distinct for each one separately?”

Verse 11

मार्कण्डेयः । सर्वेषामेव देवानामाद्यो नारायणो गुरुः । तस्माद् ब्रह्मा समुत्पन्नः सोऽपि सप्तासृज्जन्मुनीन् ॥ १३.११ ॥

Mārkaṇḍeya said: “For all the gods, Nārāyaṇa is the primordial one and the teacher. From him Brahmā arose; and he, in turn, created seven sages from his own being.”

Verse 12

मां यजस्वेति तेनोक्तास्तदा ते परमेष्ठिना । आत्मनात्मानमेवाग्रे अयजन्त इति श्रुतिः ॥ १३.१२ ॥

Then Parameṣṭhin (the Supreme Ordainer) addressed them: “Offer sacrifice to Me.” Concerning this, the śruti declares that, in the beginning, they performed a sacrifice in which the Self alone was offered by the Self.

Verse 13

तेषां वै ब्रह्मजातानां महावैकारिकर्मणाम् । आशपद् व्यभिचारो हि महान् एष कृतो यतः । प्रभ्रष्टज्ञानिनः सर्वे भविष्यथ न संशयः ॥ १३.१३ ॥

Indeed, for those born of Brahmā—whose deeds are vast and transformative—this great deviation has been committed with regard to the place of refuge; therefore, all of you will become those whose knowledge has fallen away, without doubt.

Verse 14

एवं शप्तास्ततस्ते वै ब्रह्मणात्मसमुद्भवाः । सद्यो वंशकरान् पुत्रानुत्पाद्य त्रिदिवं ययुः ॥ १३.१४ ॥

Thus, once they had been cursed, those beings—born from Brahmā’s own essence—immediately begot sons to continue the lineage, and then departed for Tridiva, the heavenly realm.

Verse 15

ततस्तेषु प्रयातेषु त्रिदिवं ब्रह्मवादिषु । तत्पुत्राः श्राद्धदानेन तर्पयामासुरञ्जसा ॥ १३.१५ ॥

Then, when those Brahmavādins had departed for Tridiva, their sons readily satisfied them through the giving of śrāddha offerings.

Verse 16

ते च वैमानिकाः सर्वे ब्रह्मणः सप्त मानसाः । तत् पिण्डदानं मन्त्रोक्तं प्रपश्यन्तो व्यवस्थिताः ॥ १३.१६ ॥

And all those celestial beings (vaimānikas)—the seven mind-born sons of Brahmā—stood in attendance, observing that piṇḍa offering which was being performed in accordance with the mantras.

Verse 17

गौरमुख उवाच । ये च ते पितरो ब्रह्मन् यं च कालं समासते । किं यतो वै पितृगणास्तस्मिँल्लोके व्यवस्थिताः ॥ १३.१७ ॥

Gauramukha said: “O brāhmaṇa, at what time do those ancestors of yours assemble? For what reason, indeed, are the hosts of the Pitṛs established in that world?”

Verse 18

मार्कण्डेय उवाच । प्रवर्तन्ते वराः केचिद् देवानां सोमवर्द्धनाः । ते मरीच्यादयः सप्त स्वर्गे ते पितरः स्मृताः ॥ १३.१८ ॥

Mārkaṇḍeya said: “Certain excellent beings are set in motion for the gods as increasers of Soma. Those seven—beginning with Marīci—are remembered in heaven as the Pitṛs.”

Verse 19

चत्वारो मूर्त्तिमन्तो वै त्रयस्त्वन्ये ह्यमूर्त्तयः । तेषां लोकनिसर्गं च कीर्त्तयिष्यामि तच्छृणु ॥ १३.१९ ॥

Four, indeed, are embodied (manifest), while three others are without embodiment (unmanifest). I shall describe the generation of their worlds—listen to that.

Verse 20

प्रभावं च महर्द्धिं च विस्तरेण निबोध मे । धर्ममूर्तिधरास्तेषां त्रयोऽन्ये परमा गणाः । तेषां नामानि लोकांश्च कीर्तयिष्यामि तच्छृणु ॥ १३.२० ॥

Learn from me, in detail, both their influence and their great prosperity. Among them there are three other supreme groups, bearers of embodied dharma. I shall now recount their names and their worlds—listen to that.

Verse 21

लोकाः सन्तानकाः नाम यत्र तिष्ठन्ति भास्वराः । अमूर्त्तयः पितृगणास्ते वै पुत्राः प्रजापतेः ॥ १३.२१ ॥

There are worlds known as “Santānakā,” where the radiant ones abide. Those formless hosts of the Pitṛs are indeed the sons of Prajāpati.

Verse 22

विराजस्य प्रजाश्रेष्ठा वैराजा इति ते स्मृताः ॥ देवानां पितरस्ते हि तान् यजन्तीह देवताः ॥ १३.२२ ॥

They are remembered as the foremost among Virāja’s progeny, known by the name Vairājas. Indeed, they are the Pitṛs (ancestral fathers) of the gods, and here the deities worship them.

Verse 23

एते वै लोकविभ्रष्टा लोकान् प्राप्य सनातनान् । पुनर्युगशतान्तेषु जायन्ते ब्रह्मवादिनः ॥ १३.२३ ॥

Indeed, these—having fallen away from their former worlds—attain the eternal worlds; and again, at the ends of hundreds of yuga-cycles, they are born as Brahmavādins, expounders of Brahman and teachers of sacred doctrine.

Verse 24

ते प्राप्य तां स्मृतिं भूयः साध्य योगमनुत्तमम् । चिन्त्य योगगतिं शुद्धां पुनरावृत्तिदुर्लभाम् ॥ १३.२४ ॥

Having regained that recollection once again, they should cultivate the unsurpassed discipline of yoga, contemplating the pure course of yogic attainment—one difficult to obtain for those bound to repeated return (rebirth).

Verse 25

एते स्म पितरः श्राद्धे योगिनां योगवर्द्धनाः । आप्यायितास्तु ते पूर्वं योगं योगबले रतौ ॥ १३.२५ ॥

These indeed are the Pitṛs in the śrāddha rite—enhancers of the yogins’ yoga. Having been satisfied earlier, they in turn nourish yoga for one who delights in the power of yoga.

Verse 26

तस्माच्छ्राद्धानि देयानि योगिनां योगिसत्तम । एष वै प्रथमः सर्गः सोमपानामनुत्तमः ॥ १३.२६ ॥

Therefore, O best of yogins, śrāddha offerings are to be given for (or on behalf of) yogins. This indeed is the foremost class (or rite-category), unsurpassed among the Soma-drinkers.

Verse 27

एते त एकतनवो वर्तन्ते द्विजसत्तमाः । भूर्लोकवासिनां याज्याः स्वर्गलोकनिवासिनः ॥ ब्रह्मपुत्रा मरीच्याद्यास्तेषां याज्या महद्गताः ॥ १३.२७ ॥

O best of the twice-born, these orders, being of one essential nature, continue in their function. Those who dwell in Svargaloka are fit to receive offerings from the inhabitants of Bhūrloka; and for them, the sons of Brahmā—beginning with Marīci—who have attained greatness, are likewise proper recipients of offerings.

Verse 28

कल्पवासिकसंज्ञानां तेषामपि जने गताः । सनकाद्यास्ततस्तेषां वैराजास्तपसि स्थिताः । तेषां सत्यगता मुक्ताः इत्येषा पितृसंततिः ॥ १३.२८ ॥

Those known as the Kalpavāsikas also passed into the world of beings. Thereafter, among them, Sanaka and others—called the Vairājas—remained established in tapas, ascetic discipline. Of them, those who attained Satya (the realm of truth) were liberated. Thus is this lineage of the Pitṛs (ancestral classes) described.

Verse 29

अग्निष्वात्तेति मारीच्या वैराजा बर्हिषंज्ञिताः । सुकालेयापि पितरो वसिष्ठस्य प्रजापतेः । तेऽपि याज्यास्त्रिभिर्वर्णैर्न शूद्रेण पृथक्कृतम् ॥ १३.२९ ॥

The Pitṛs called Agniṣvātta, born of Marīci, and the Vairājas known as Barhiṣad, as well as the Sukāleyas—these too are the ancestral fathers of Prajāpati Vasiṣṭha. They too are to be offered rites by the three varṇas, but not separately by a Śūdra.

Verse 30

वर्णत्रयाभ्यनुज्ञातः शूद्रः सर्वान् पितॄन् यजेत् । न तु तस्य पृथक् सन्ति पितरः शूद्रजातयः ॥ १३.३० ॥

When authorized by the three higher varṇas, a Śūdra may perform offerings for all the Pitṛs. However, for him there are not separate ancestral groups designated specifically as “Śūdra lineages”.

Verse 31

मुक्तश्चेतनको ब्रह्मन् ननु विप्रेषु दृश्यते । विशेषशास्त्रदृष्ट्या तु पुराणानां च दर्शनात् ॥ १३.३१ ॥

O Brahmin, is it not observed among the learned vipras that one who is liberated (mukta) remains conscious (cetana)? Yet this distinction is to be understood through the standpoint of the specific śāstras, and also from the testimony found in the Purāṇas.

Verse 32

एवं ऋषिस्तुतैः शास्त्रं ज्ञात्वा याज्यकसम्भवान् । स्वयं सृष्ट्यां स्मृतिर्लब्धा पुत्राणां ब्रह्मणा ततः । परं निर्वाणमापन्नास्तेऽपि ज्ञानेन एव च ॥ १३.३२ ॥

Thus, having understood the teaching praised by the sages—arising from what is to be offered in sacrifice—memory was obtained within creation itself. Then, through Brahmā, it was obtained for the sons as well; and they too attained the supreme nirvāṇa by knowledge alone.

Verse 33

वस्वादीनां कश्यपाद्या वर्णानां वसवोदयः । अविशेषेण विज्ञेया गन्धर्वाद्या अपि ध्रुवम् ॥ १३.३३ ॥

Among the groups beginning with the Vasus, and among the classes beginning with Kaśyapa, the Vasus and the rest are to be understood without distinction; likewise, the Gandharvas and related beings as well—certainly.

Verse 34

एष ते पैतृकः सर्ग उद्देशेन महामुने । कथितो नान्त एवास्य वर्षकोट्या हि दृश्यते ॥ १३.३४ ॥

O great sage, this ancestral (paitṛka) creation has been described to you only in outline; indeed, no end of it is seen even in tens of millions of years.

Verse 35

श्राद्धस्य कालान् वक्ष्यामि तान् शृणुष्व द्विजोत्तम । श्राद्धार्हमागतं द्रव्यं विशिष्टमथवा द्विजम् ॥ १३.३५ ॥

“I shall explain the proper times for the śrāddha; listen to them, O best of the twice-born. (One should perform it) when śrāddha-worthy means have been obtained, or when a distinguished twice-born guest arrives.”

Verse 36

श्राद्धं कुर्वीत विज्ञाय व्यतीपातेऽयने तथा । विषुवे चैव सम्प्राप्ते ग्रहणे शशिसूर्ययोः । समस्तेष्वेव विप्रेन्द्र राशिष्वर्केऽतिगच्छति ॥ १३.३६ ॥

Having ascertained the proper occasion, one should perform the śrāddha at the time of Vyatīpāta, and likewise at the solstices; also when the equinox has arrived, and during eclipses of the Moon and the Sun; and, O best of brāhmaṇas, when the Sun passes through all the zodiacal signs.

Verse 37

नक्षत्रग्रहपीडासु दुष्टस्वप्नावलोकने । इच्छाश्राद्धानि कुर्वीत नवसस्यागमे तथा ॥ १३.३७ ॥

During afflictions caused by constellations and planets, upon seeing inauspicious dreams, and likewise at the coming of the new harvest, one may perform śrāddha rites according to one’s intention, as a voluntary observance.

Verse 38

अमावास्या यदा आर्द्राविशाखास्वातियोगिनो । श्राद्धैः पितृगणस्तृप्तिं तदाप्नोत्यष्टवार्षिकीम् ॥ १३.३८ ॥

When the new-moon day (amāvāsyā) coincides with the lunar asterisms Ārdrā, Viśākhā, or Svātī, then, through śrāddha offerings, the collective ancestors (pitṛ-gaṇa) attain satisfaction lasting for eight years.

Verse 39

अमावस्या यदा पुष्ये रौद्रेऽथार्क्षे पुनर्वसौ । द्वादशाब्दं तथा तृप्तिं प्रयान्ति पितरोऽर्च्चिताः ॥ १३.३९ ॥

When the new-moon day coincides with Puṣya, with Raudra, with Ārkṣa, or with Punarvasu, then the Pitṛs, when duly honored, attain satisfaction for a period of twelve years.

Verse 40

वासवाजैकपादर्क्षे पितॄणां तृप्तिमिच्छताम् । वारुणे चाप्यमावास्या देवानामपि दुर्लभा ॥ १३.४० ॥

For those who seek the satisfaction of the Pitṛs, the time when the lunar mansion is Vāsava-Āja-Ekapād is especially efficacious. And the new-moon day (amāvāsyā) occurring under the nakṣatra Vāruṇa is rare even for the Devas.

Verse 41

नवस्वर्क्षेष्वमावास्या यदा तेषु द्विजोत्तम । तदा श्राद्धानि देयानि अक्षय्यफलमिच्छताम् । अपि कोटिसहस्रेण पुण्यस्यान्तो न विद्यते ॥ १३.४१ ॥

O best of the twice-born, when the new-moon day (amāvāsyā) coincides with those nine lunar mansions, then those who seek imperishable results should give śrāddha offerings; even if reckoned by hundreds of thousands of koṭis, no end to the merit is found.

Verse 42

अथापरं पितरः श्राद्धकालं रहस्यमस्मत् प्रवदन्ति पुण्यम् । वैशाखमासस्य तु या तृतीया नवम्यसौ कार्त्तिकशुक्लपक्षे ॥ १३.४२ ॥

Next, the Pitṛs (ancestral spirits) tell us a meritorious secret regarding the proper time for śrāddha rites: the third lunar day (tithi) of the month of Vaiśākha, and likewise the ninth tithi in the bright fortnight of Kārttika.

Verse 43

नभस्यामासस्य तमिस्त्रपक्षे त्रयोदशी पञ्चदशी च माघे । उपप्लवे चन्द्रमसो रवेश्च तथाष्टकास्वप्ययनद्वये च ॥ १३.४३ ॥

In the dark fortnight of the month Nabhasya, on the thirteenth tithi, and likewise on the fifteenth tithi in Māgha; at the times of eclipses of the Moon and of the Sun; and also on the Aṣṭakā days and at both solstices—these are the specifically noted times.

Verse 44

पानीयमप्यत्र तिलैर्विमिश्रं दद्यात्पितॄभ्यः प्रयतो मनुष्यः । श्राद्धं कृतं तेन समाः सहस्रं रहस्यमेतत् पितरो वदन्ति ॥ १३.४४ ॥

Here too, a disciplined person should offer to the Pitṛs water mixed with sesame seeds (tila). The Pitṛs say that by this act a śrāddha is, as it were, performed for a thousand years—this is a confidential traditional teaching.

Verse 45

माघासिते पञ्चदशी कदाचिदुपैति योगं यदि वारुणेन । ऋक्षेण कालः परमः पितॄणां न त्वल्पपुण्यैर्द्विज लभ्यतेऽसौ ॥ १३.४५ ॥

O brāhmaṇa, when the fifteenth tithi of the dark fortnight in Māgha at times coincides with the Vāruṇa asterism, that moment is regarded as a supreme time for the Pitṛs; it is not attained by those of little merit.

Verse 46

काले धनिष्ठा यदि नाम तस्मिन् भवेत् तु विप्रेन्द्र सदा पितृभ्यः । दत्तं जलान्नं प्रददाति तृप्तिं वर्षायुतं तत्कुलजैर्मनुष्यैः ॥ १३.४६ ॥

O best of brāhmins, if at that time the lunar mansion Dhaniṣṭhā occurs, then the offering of water and food given to the Pitṛs continually bestows satisfaction upon them for a span of ten thousand years, through the human descendants of that lineage.

Verse 47

तत्रैव चेद् भाद्रपदास्तु पूर्वाः काले तदा यैः क्रियते पितृॄभ्यः । श्राद्धं परा तृप्तिमुपेत्य तेन युगं समग्रं पितरः स्वपन्ति ॥ श्राद्धं तु यत्पक्षमुदाहरन्ति तत्पैतृकं मुनिगणाः प्रवदन्ति तुष्टिम् ॥ १३.४७ ॥

If, at that very time, the earlier fortnight of Bhādrapada has arrived, then for those who perform śrāddha for the Pitṛs (ancestors)—through that rite the Pitṛs attain complete satisfaction and rest for an entire yuga. And the fortnight which they declare to be the śrāddha period is called the ‘paitṛka’ (ancestral) fortnight; the companies of sages describe it as bringing satisfaction.

Verse 48

गङ्गासरयूमतवा विपाशां सरस्वतीं नैमिषगोमतीं वा । ततोऽवगाह्यार्चनमादरेण कृत्वा पितॄणामहितानि हन्ति ॥ १३.४८ ॥

Then, having bathed by immersion in the Gaṅgā and the Sarayū—or in the Vipāśā, or in the Sarasvatī, or in the waters associated with Naimiṣa and the Gomatī—and having performed worship with care, one destroys the harms and adverse conditions affecting the Pitṛs (ancestral spirits).

Verse 49

गायन्ति चैतत् पितरः कदा तु वर्षामघातृप्तिमवाप्य भूयः । माघासितान्ते शुभतीर्थतोयैर्यास्याम तृप्तिं तनयादिदत्तैः ॥ १३.४९ ॥

The Pitṛs sing this: “When indeed, having once again attained satisfaction through the Varṣā and the Agha (rites/observances), at the end of the dark fortnight of Māgha, by the waters of auspicious tīrthas offered by our sons and others, shall we reach contentment?”

Verse 50

चित्तं च वित्तं च नॄणां विशुद्धं शस्तश्च कालः कथितो विधिश्च | पात्रं यथोक्तं परमा च भक्तिर्नॄणां प्रयच्छन्त्यभिवाञ्छितानि || १३.५० ||

When a person’s intention (mind) and wealth are purified, and when the proper time and the prescribed procedure have been stated, then—together with a suitable recipient as described and a supreme spirit of bhakti (devotion)—these factors grant people the desired results.

Verse 51

पितृगीतास्तथैवात्र श्लोकास्तान् शृणु सत्तम । श्रुत्वा तथैव भविता भाव्यं तत्र विधात्मना ॥ १३.५१ ॥

Here too, listen to those verses sung by the Pitṛs, O best among the virtuous. Having heard them, one becomes accordingly; for in that matter, what is to come is shaped by the Ordainer (Vidhātṛ), the Disposer of destiny.

Verse 52

अपि धन्यः कुले जायादस्माकं मतिमान् नरः । अकुर्वन् वित्तशाठ्यं यः पिण्डान् यो निर्वपिष्यति ॥ १३.५२ ॥

May there indeed be born in our lineage a fortunate, discerning man—one who does not practice deceit regarding wealth, and who will duly offer the piṇḍa-balls (ancestral food-offerings).

Verse 53

रत्नवस्त्रमहायानं सर्वं भोगादिकं वसु । विभवे सति विप्रेभ्यो अस्मानुद्दिश्य दास्यति ॥ १३.५३ ॥

When he has the means, he will give to the brāhmaṇas—dedicating it in our name—jewels, garments, great conveyances, and all wealth consisting of enjoyments and related resources.

Verse 54

अन्नेन वा यथाशक्त्या कालेऽस्मिन् भक्तिनम्रधीः । भोजयिष्यति विप्राग्र्यांस्तन्मात्रविभवो नरः ॥ १३.५४ ॥

In this time, a person whose mind is humbly inclined through devotion should, according to his capacity, feed the foremost among the brāhmaṇas with food—limited only by that measure of means which he possesses.

Verse 55

असमर्थोऽन्नदानस्य वन्यशाकं स्वशक्तितः । प्रदास्यति द्विजाग्र्येभ्यः स्वल्पां यो वापि दक्षिणाम् ॥ १३.५५ ॥

If someone is unable to give the gift of food, then according to his own capacity he should give wild vegetables; or he should offer even a small honorarium (dakṣiṇā) to eminent twice-born persons.

Verse 56

तत्राप्यसामर्थ्ययुतः कराग्राग्रस्थितांस्तिलान् । प्रणम्य द्विजमुख्याय कस्मैचिद् द्विज दास्यति ॥ १३.५६ ॥

Even there, if one is constrained by inability (lack of means), having only sesame seeds placed upon the very tips of the fingers, one should bow to an eminent brāhmaṇa and give them to some brāhmaṇa.

Verse 57

तिलैः सप्ताष्टभिर्वापि समवेतां जलाञ्जलिम् । भक्तिनम्रः समुद्धिश्याप्यस्माकं सम्प्रदास्यति ॥ १३.५७ ॥

With seven or eight sesame seeds, he should prepare an offering of water held in joined palms; bowing in devotion and duly addressing the intended recipients, he shall present it as an offering on our behalf.

Verse 58

यतः कुतश्चित् सम्प्राप्य गोभ्यो वापि गवाह्निकम् । अभावे प्रीणयत्यस्मान् भक्त्या युक्तः प्रदास्यति ॥ १३.५८ ॥

Having obtained, from wherever and however possible, the daily due for the cows—or at least something for the cows—when resources are lacking, one endowed with devotion will satisfy us and will give according to his capacity.

Verse 59

सर्वाभावे वनं गत्वा कक्षामूलप्रदर्शकः । सूर्यादिलोकपालानामिदमुच्चैः पठिष्यति ॥ १३.५९ ॥

In the absence of all means, having gone to the forest, one who points out the root of the kakṣā plant shall recite this aloud for Sūrya and the other world-guardians (lokapālas).

Verse 60

न मेऽस्ति वित्तं न धनं न चान्यच्छ्राद्धस्य योग्यं स्वपितॄन् नतोऽस्मि । तृप्यन्तु भक्त्या पितरो मयैतौ भुजौ तौ ततो वर्त्मनि मारुतस्य ॥ १३.६० ॥

“I have no wealth, no riches, nor anything else fit for a śrāddha offering; yet I bow to my own ancestors. May the Pitṛs be satisfied through my devotion: these two arms of mine—then let them proceed on the path of the Wind (Māruta).”

Verse 61

इत्येतत् पितृभिर्गीतं भावाभावप्रयोजनम् । कृतं तेन भवेत् श्राद्धं य एवं कुरुते द्विज ॥ १३.६१ ॥

Thus, this purpose—concerning the presence or absence of proper intent and conditions—has been declared by the Pitṛs. For the one who acts in this manner, O twice-born (dvija), the śrāddha is considered duly performed.