Adhyaya 180: The Glory of Dhruva-Tīrtha: Rules of Ancestor Libations and Śrāddha, and the Consequences of Lineage-Continuity

Verse 1

श्रीवराह उवाच ॥ पुनरन्यत्प्रवक्ष्यामि पितॄणां तृप्तिकारकम् ॥ ध्रुवतीर्थे पुरावृत्तं तच्छृणुष्व वसुन्धरे

Śrī Varāha said: I shall again proclaim another account that brings satisfaction to the ancestors. Listen, O Vasundharā, to what occurred long ago at Dhruva-tīrtha.

Verse 2

अस्यां पुर्यां तु राजा आसीद्धार्मिकः सत्यविक्रमः ॥ चन्द्रसेनेति नाम्ना च यज्वा दानहिते रतः

In this city there was a king—righteous, of true valor—named Candrasena, a sacrificer (yajña-performer), devoted to beneficent giving.

Verse 3

तस्य नार्यः शते द्वे तु कुलशीलवयोयुते ॥ तासां मध्येऽधिका चैका पतिव्रतपरायणा

He had two hundred wives, endowed with good family standing, conduct, and youth; among them one was preeminent, wholly devoted to the pativratā ideal.

Verse 4

नाम्ना चन्द्रप्रभा चैव वीरसूर्वीरपुत्रका ॥ तस्या दासीशतस्यैका दासी नाम्ना प्रभावती ॥

She was known by the name Candraprabhā, the daughter of Vīrasūrvīra. Among her hundred maidservants there was one servant named Prabhāvatī.

Verse 5

स्वदोषैः पतिताः सर्वे नरकं प्रति भामिनि ॥ सङ्करो नरकायैव कुलघ्नानां कुलस्य हि ॥

“O fair one, all of them, fallen through their own faults, go toward hell. Indeed, social mixture and disorder lead to hell—especially for those who destroy the family line.”

Verse 6

कदाचिदपि तस्याथो भ्रष्टः प्राणिजनो महान् ॥ सूक्ष्मः प्राणिसमूहो हि ध्रुवतीर्थे तदापतत् ॥

At some time, moreover, a great multitude of beings—fallen from their proper state—indeed, a subtle assemblage of living creatures, then descended at Dhruva-tīrtha.

Verse 7

कृष्णरूपाश्चङ्क्रमन्तो मशकाकारसन्निभाः ॥ दृष्टास्ते ऋषिणा तत्र त्रिकालज्ञेन भामिनि ॥

“O fair one, there a seer—knower of the three times—saw them: dark in form, moving about, resembling mosquitoes in shape.”

Verse 8

तस्याः परिग्रहास्त्वेकोद्दिष्टाचारविहीनकाः ॥ तस्या पितृगणाः सर्वे अतीताः शतसङ्ख्यया ॥

Her dependents and associates, however, were devoid of the prescribed conduct connected with the ekoddiṣṭa rite—an offering made for a specific departed one. And all of her ancestral groups (pitṛ-gaṇas) had passed away, numbering in the hundreds.

Verse 9

षष्ठान्नकालभोक्ता पयोव्रतेन महात्मना ॥ मानैर्व्रतेन सा देवी सूर्यगत्या स्थितेन च ॥

She ate at the prescribed time of the sixth meal; by the great-souled milk-vow (payovrata), and by a vow measured by fixed observances—also aligned with the sun’s course—the Goddess remained firmly established in discipline.

Verse 10

चतुर्थांशावशेषश्च दिवसः पर्यवर्त्तत ॥ एके तत्र समायान्ति पितरो नभसोऽवनिम् ॥

When a quarter of the day remained and the day moved onward, some Pitṛs—the ancestors—came there, descending from the sky to the earth.

Verse 11

अन्ये पूर्वोत्तराद्देशाद्दक्षिणात्पश्चिमात्तथा ॥ केचित्स्वभावतो हृष्टाः केचित्पुत्रैः स्वधाकृताः ॥

Others came from the northeastern region, likewise from the south and the west. Some were joyful by their own nature; some were satisfied through the svadhā-offerings performed by their sons.

Verse 12

हृष्टास्तुष्टा सुपुष्टाङ्गा गच्छन्तो दिवि सङ्घशः ॥ तपस्विनः स्नानरता रूक्षाः क्षामशरीरिणः ॥

Delighted, content, and well-nourished in limb, they went to heaven in groups. (Some were) ascetics, devoted to ritual bathing, austere, with emaciated bodies.

Verse 13

वस्त्रालङ्कारपुष्टाङ्गा हृष्टा गच्छन्ति सङ्घशः ॥ तथाऽपरे नग्नदेहाः सुपुष्टा यान्ति तत्र वै ॥

Clothed and ornamented, with well-nourished limbs, they went joyfully in groups. Likewise, others—naked-bodied yet well-nourished—also went there indeed.

Verse 14

अन्ये यथागतं यान्ति आयान्ति पुनरेव हि ॥ यानैरुच्चावचैः केचिन्नानारूपैः खगैस्तया ॥

Some depart just as they arrived, and indeed return again. Others come by conveyances of many kinds, in diverse forms, borne through the air along that path.

Verse 15

समागच्छन्ति गच्छन्तीरयन्तश्चाशिषो मुदा ॥ केचिद्यथागता यान्ति क्रुद्धाः शापप्रदायिनः ॥

They gather and depart, joyfully uttering blessings. Yet some leave as they came—angry, bestowing curses.

Verse 16

निर्गतोदरसूक्ष्माश्च गच्छन्ति सुविमानिताः ॥ सम्मानितास्तथान्ये तु पितरः श्राद्धपूजिताः ॥

Some depart—subtle and emaciated, their bellies hollow—deeply humiliated. Others, however, are honored: the Fathers (pitṛs), revered through śrāddha offerings.

Verse 17

महोत्सवमिवालक्ष्य विस्मितो मुनिरुत्थितः ॥ गते पितृगणे पुत्राः सकलत्रा गृहान्ययुः ॥

Seeing it as though it were a great festival, the sage rose up in astonishment. When the host of Fathers had departed, the sons—together with their wives—went back to their homes.

Verse 18

निर्जनं ध्रुवतीर्थं तु वृत्तवेलमिवाभवत् ॥ तत्रैकान्ते कृशाङ्गोऽथ क्षुत्क्षामो गतिविह्वलः ॥

Then Dhruvatīrtha became deserted, like a shoreline after the tide has turned. There, in a secluded spot, was a man with a wasted body—famished and weakened by hunger, unsteady in his movements.

Verse 19

न वाक्च श्रूयते तस्य क्षुद्रपक्षिरवो यथा ॥ को भवान्विकृताकारो वेष्टितो मशकैर्बहु ॥

No clear speech was heard from him—only a sound like the chirping of small birds. “Who are you, of distorted appearance, swarmed all over by many mosquitoes?”

Verse 20

न गच्छसि यथास्थानमागतस्तु निरुद्यमः ॥ यथावत्पृच्छते मह्यं कथयात्मविचेष्टितम् ॥

You do not go back to your proper place, and having come here you remain without effort or initiative. Since you have approached me properly with questions, tell me the account of your own actions and condition.

Verse 21

ममाद्य नैत्यकं कर्म तीर्थेऽस्मिन्नश्यतेऽनिशम् ॥ इमानुच्चावचान् जन्तून् दृष्ट्वा मां मोह आविशत् ॥

“Today my daily obligatory rite seems to be continually disrupted at this sacred ford. Seeing these beings of many different kinds, bewilderment overcame me.”

Verse 22

त्वां दृष्ट्वेदृक्स्वरूपं च क्रिया मे सा गता त्वयि ॥ विस्रब्धः कथयास्माकं करोमि च हितं तव ॥

“Having seen you in such a condition, my attention in that rite has turned toward you. Speak to me without fear; I will also do what is beneficial for you.”

Verse 23

जन्तुरुवाच ॥ बृहन्निमित्तमद्यैव पितॄणां तृप्तिकारकम् ॥ ध्रुवतीर्थे च यः श्राद्धं पुनः कुर्यात्तिलोदकम् ॥

The being said: “Today itself there is a great occasion that brings satisfaction to the Fathers (Pitṛs). And at Dhruvatīrtha, whoever performs śrāddha again, offering water with sesame—”

Verse 24

तिलतृप्ताः दिवं यान्ति पितरस्तेन पुत्रिणः ॥ सोऽहं स्वान्तरिकादत्तस्तृप्त्यर्थस्तु बुभुक्षितः

‘Satisfied by sesame-offerings, the ancestors of the man who has a son go to heaven. But I—deprived inwardly of offerings, hungry and seeking satisfaction—remain unsated.’

Verse 25

योनिसंकरदोषेण नरकं समुपाश्रितः ॥ आशापाशशतैर्बद्धः शतवर्षैरिहागतः

‘Through the fault of illicit mixture of lineages, I have taken refuge in hell; bound by hundreds of nooses of hope, I have come here for a hundred years.’

Verse 26

अगतिर्गमने मे स्यात्ते त्रितापैः समागतः ॥ सन्तानैः पुष्टवपुषो दत्तश्राद्धैः कृतोदकैः

‘As I proceed, I would have no passage; thus I have come to you, afflicted by the threefold sufferings. Relief is obtained only through descendants of well-nourished bodies, who have offered śrāddha and performed the water-libations.’

Verse 27

बलयुक्ता ययुः स्वर्गं निर्बलस्य कुतो गतिः ॥ येषां सन्ततिरक्षय्या तिष्ठत्येवं प्रजावती

‘Those endowed with strength have gone to heaven; how could there be a path for one without strength? For those whose lineage is imperishable thus remains fruitful with progeny.’

Verse 28

दृष्टास्त्वया त्रिकालज्ञ दिव्यदृष्ट्या दिवं गताः ॥ ब्राह्मणानां च वैश्यानां शूद्राणां पितरस्तथा

‘O knower of the three times, by your divine sight you have seen the ancestors who have gone to heaven—of Brāhmaṇas, of Vaiśyas, and likewise the ancestors of Śūdras.’

Verse 29

प्रतिलोमानुलोमानां शूद्राणां श्राद्धकर्मिणाम् ॥ सर्वेषां च त्वया दृष्टं येषां सन्ततिरव्यया

“You have also seen those born of pratiloma and anuloma unions, and Śūdras who perform śrāddha; indeed, you have seen the condition of all whose lineage is unbroken.”

Verse 30

एवं पृष्टः स विप्रेण कथयामास कारणम् ॥ पुनः पप्रच्छ तं जन्तुः कौतूहलसमन्वितः

“Thus questioned by the Brahmin, he explained the cause; then that being, filled with curiosity, asked him again.”

Verse 31

तवापि सन्ततिस्तात नास्ति दैवाद्यथोचिताः ॥ यदि कश्चिदुपायोऽत्र मह्यं तव हितैषिणे

“You too, dear one, have no offspring—such is the turn of fate. If there is any remedy here, tell it to me, for I seek your welfare.”

Verse 32

वद सर्वं करिष्यामि यदि सत्यं वचो मम ॥ ततः स कथयामास दुःस्थः पितृगणैर्वृतः

“Speak; I will do everything, if my word is true.” Then he, wretched and surrounded by hosts of ancestors, began to explain.

Verse 33

इमे ये मम देहे तु भवन्ति मशकाः कृशाः ॥ सन्तानप्रक्षयादेते मम देहं समाश्रिताः

“These thin mosquitoes that arise upon my body—because my lineage has perished, they have taken up residence in my body.”

Verse 34

तन्तुमन्त्रमहं तेषां मम तन्तुमयी सकृत् ॥ आस्ते नगर्या मध्ये तु चन्द्रसेनस्य वेश्मनि

“I am the ‘thread-mantra’ for them; my own being is once (bound) as the thread.” She dwells in the middle of the city, in the house of Candrasena.

Verse 35

महिष्याः प्रेषणे नित्यं दासी नाम्ना प्रभावती ॥ तस्या दासी कर्मकरी विरूपनिधिनामतः

At the queen’s constant command was a maidservant named Prabhāvatī. That maid had a female worker/servant, known by the name Virūpanidhi.

Verse 36

अस्माकं सन्ततेस्तन्तुस्तस्य श्राद्धकृते वयम् ॥ आशया बद्धहृदयाः श्राद्धतर्पणहेतवः

“For our lineage, he is the ‘thread’ of continuity; for the sake of his śrāddha we act. Bound at heart by hope, we are engaged for the purpose of śrāddha and ancestral libations.”

Verse 37

श्रुत्वैतत्स त्रिकालज्ञो मोहाविष्टोऽब्रवीदिदम् ॥ कथं निकृष्टयोन्या यद्दत्तं चापद्यते हविः

Hearing this, the knower of the three times, overcome by perplexity, said: “How can an oblation offered by one of ‘low birth’ become a proper haviḥ (ritual offering)?”

Verse 38

विधिरत्र कथं तस्या येन यूयं स पुत्रिणः ॥ प्रोवाच स त्रिकालज्ञं ज्ञानक्लिष्टं कृपान्वितम्

“What is the proper procedure here for her, by which you may become possessed of offspring?” Then he addressed the knower of the three times—wearied by his own knowledge, yet compassionate.

Verse 39

पूर्वकर्मविपाकेन यां यां गतिमधोमुखीम् ॥ ऊर्ध्वां यां चापि पितरः पुत्रिणः पुत्रमीहते

Through the ripening of former deeds, whatever downward-facing destinies one attains—and likewise whatever upward destiny the ancestors, being “with a son” (i.e., having progeny), seek through a son—all follows the fruition of karma.

Verse 40

श्राद्धं पिण्डोदकं दानं नित्यं नैमित्तिकं तथा ॥ नान्या गतिः पितॄणां स्यात्पितरस्तेन पुत्रिणः

Śrāddha, the piṇḍa-and-water offerings, and gifts—both regular (nitya) and occasional (naimittika)—there is no other course for the ancestors. Therefore the ancestors are said to be “with a son,” sustained through progeny who perform these rites.

Verse 41

अपि स्यात्स कुलेऽस्माकं यो नो दद्याज्जलाञ्जलिम् ॥ नदीषु बहुतोयासु शीतलासु विशेषतः

If only there might be someone in our family who would offer us a handful of water as a libation—in rivers with abundant water, especially in cool waters.

Verse 42

विशेषात्तीर्थमध्ये तु तिलमिश्रं जलाञ्जलिम् ॥ रौप्यजुष्टजलेनाथ नाभिदघ्ने जले स्थितः

And especially, in the midst of a tīrtha, one should offer a handful of water mixed with sesame—using water associated with silver—while standing in water up to the navel.

Verse 43

दर्भपाणिस्त्रिस्त्रिगोत्रे पितृन्नाम समुच्चरन् ॥ तृप्यत्वेवं नाम शर्म स्वधाकारमुदाहरन्

With kuśa-grass in hand, for the three offerings and for the three gotras, pronouncing the ancestors’ names, one should utter: “May they be satisfied thus,” and also recite the formula “svadhā,” together with the name ending in “Śarman”.

Verse 44

अदावेका॒ञ्जलिर्द्वे तु तिस्रो वै तर्पणे स्मृताः ॥ देवर्षिपितृसङ्घानां क्रमाज्ज्ञेयं विचक्षणैः

Two offerings are remembered as being made with joined palms, and three are remembered in the tarpaṇa (libation). The sequence—for the groups of gods, ṛṣis, and ancestors—should be understood in due order by the discerning.

Verse 45

तृप्यध्वमिति चान्ते वै मन्त्रं मन्त्रप्रतिक्रियाः ॥ उदीरतामङ्गिरस आयान्तु न इतीरयेत्

At the conclusion, one should recite the mantra “Be satisfied,” as the prescribed concluding act of the mantras. One should utter: “Let the Aṅgirases arise; may they come to us,” thus.

Verse 46

एवं मातामहः शर्म गोत्रे पितामहस्तथा ॥ ऊर्ध्वं पितृभ्यो ये चेह ते पितर इहोच्यते

Thus, one recites the maternal grandfather—with the name “Śarman”—and likewise the paternal grandfather together with the gotra. Those who are above one’s immediate ancestors, and who are here addressed in the rite, are called “pitaraḥ” in this context.

Verse 47

मधुवातेति॒ ऋचं तद्वत्पूर्ववत्समुदीरयेत् ॥ पितामहीं प्रपितामहीं पत्याऽ मातृवत्स ह

In the same way, as before, one should recite the ṛk beginning “madhuvāte…”. One should address the grandmother and great-grandmother, and do so together with the husband associated with them, in the same manner used for the mother.

Verse 48

एवं मातामहानां च पूर्ववत्क्रमशो बुधः ॥ नमो व इति मन्त्रेण प्रत्येकं त्रितयं त्रिषु

Thus also for the maternal grandfathers, the learned person proceeds in due order as before. With the mantra beginning “namo vaḥ…”, each triad is to be offered among the three sets.

Verse 49

गोत्रोच्चारं प्रकुर्वीत असूर्यान्नाशयामहे ॥ गोत्राय पित्रे महाय शर्मणे चेदमासनम्

One should utter the gotra (lineage declaration), saying: “We dispel what is without the sun—darkness and inauspiciousness.” “For the gotra, for the father, for the Great One, for Śarman—this seat is offered.”

Verse 50

गोत्रायै मातॄे मह्यै तु देव्यै चासनकर्मणि ॥ गोत्रः पितामहः शर्म गोत्रा मातामही मही

In the offering of a seat one says: “For the gotrā (female-line designation), for the mother, and for the Goddess—this is done.” The gotra is stated; the paternal grandfather is ‘Śarman’; the gotrā is stated; the maternal grandmother is ‘Mahī’.

Verse 51

अर्घ्यपात्रसङ्कल्पे तु पिण्डदानेऽवनेजने ॥ गोत्रस्य पितुर्महस्य शर्मणोक्तस्य कर्मणि

In the saṅkalpa concerning the arghya-vessel, in the giving of piṇḍas, and in the act of washing/cleansing—within the rite for the gotra, for the venerable father, for the one named ‘Śarman’—these specifications are to be applied.

Verse 52

गोत्रायै मातुर्महायै देव्याश्चाज्ञेयकर्मणि ॥ आवाहने द्वितीया च चतुर्थी पूज्यकर्मणि

For the gotrā, for the venerable mother, and for the honored lady—within the rites that are to be known and applied: in invocation (āvāhana) the second case (accusative) is used; and in worship (pūjā) the fourth case (dative) is used.

Verse 53

प्रथमा चाशिषि प्रोक्ता दत्तस्याक्षय्यकारिका ॥ श्राद्धपक्षे तथा षष्ठी अक्षय्यासनयोः स्मृता

The first case (nominative) is taught in the context of blessing (āśīs), as it brings a non-decreasing fruit for what has been given. Likewise, in the śrāddha context, the sixth case (genitive) is remembered with regard to formulas concerning ‘akṣayya’ (the imperishable, non-diminishing result) and the offering of a seat (āsana).

Verse 54

पितुरक्षयकाले तु पितॄणां दत्तमक्षयम् ॥ एवमेतत्तु पुत्रेण भक्तिपूर्वं द्विजेन तु ॥

When the father has entered the imperishable state, the offering given to the Pitṛs becomes inexhaustible. Thus indeed: when performed by the son with devotion, and in the manner of a twice-born (dvija), the rite yields an enduring result.

Verse 55

कृत्वा श्राद्धं तु पितरो हृष्टा मुमुदिरे सदा ॥ जोषमास्स्व त्रिकालज्ञ गच्छामो नरकाय वै ॥

Having received the śrāddha, the ancestors, delighted, rejoiced continually, yet they said: “Remain at ease, O knower of the three times; we are indeed going toward hell.”

Verse 56

पूर्वकर्मविपाकेन चिरं तु वसितुं मुने ॥ त्रिकालज्ञ उवाच ॥ ये मया चागता दृष्टास्तीर्थेऽस्मिन्पितरोऽथ वै ॥

“Because of the ripening of prior actions, they must dwell for a long time, O sage.” Trikālajña said: “Moreover, those ancestors whom I saw having come to this tīrtha—indeed …”

Verse 57

बहवः स्वस्थमनसो बहवो दुःस्थमानसाः ॥ पुत्रदत्तं तथा श्राद्धं जग्रासोद्विग्नरूपिणः ॥

Many were of tranquil mind, and many were of troubled mind. Some, appearing distressed, seized and accepted the śrāddha offering given by the son.

Verse 58

मौनेन गच्छतां तेषां किमेतद्वद निश्चितम् ॥ अगस्तिरुवाच ॥ अत्र यन्निश्चितं श्राद्धे पुत्रस्य विफलं भवेत् ॥

As they departed in silence, state decisively what this means. Agastya said: “What is determined here is this: in the śrāddha, if certain faults occur, the son’s rite may become fruitless.”

Verse 59

नरस्य करणं किञ्चित्तन्मे निगदतः शृणु ॥ अदेशकाले यद्दत्तं विधिहीनमदक्षिणम् ॥

Hear from me, as I declare it, a rule of conduct for a person: whatever is given at an improper place or time, without due procedure and without the prescribed dakṣiṇā (honorarium), is defective.

Verse 60

अपात्रे मलिनं द्रव्यं महत्पापाय जायते ॥ अश्रद्धेयमपाङ्क्तेयं दुष्टप्रेक्षितमीक्षितम् ॥

Impure wealth given to an unworthy recipient becomes a cause of great demerit. So too are offerings made without faith, to one excluded from proper commensality, and what is done or beheld under a hostile or corrupt regard.

Verse 61

तिलमन्त्रकुशैर्हीनमासुरं तद्भवेदिति ॥ वैरोचनाय देवेन वामनेन विभूतये ॥

“That (rite) which is devoid of sesame, mantras, and kuśa grass becomes āsura (asuric in type),” thus it is said. For Virocana, by the god Vāmana, for (his) empowerment …

Verse 62

सच्छूद्रस्य च श्राद्धस्य फलं दत्तं पुरा किल ॥ तथा दाशरथी रामो हत्वा राक्षसमீश्वरम् ॥

Indeed, in former times the fruit of the śrāddha performed by a virtuous śūdra was granted. Likewise, Rāma, son of Daśaratha, having slain the lord of the Rākṣasas …

Verse 63

रावणं सगणं घोरं तुष्टेन सह सीतया ॥ श्रुत्वा भक्तिं च राक्षस्यास्त्रिजटायास्त्रिलोककृत् ॥

(He slew) the dreadful Rāvaṇa together with his forces; and, with Sītā pleased thereafter, the Maker of the three worlds, having heard the devotion of the rākṣasī Trijaṭā …

Verse 64

क्रोधाविष्टानि दानानि विधिपात्रयुतानि च ॥ पाक्षिशौचमनभ्यङ्गप्रतिश्रयमभोजनम्

Gifts given while overcome by anger—even when accompanied by proper rules and suitable recipients—along with observances such as the bird-related purity rite, abstaining from anointing, taking shelter as a vow, and fasting, are mentioned here in connection with ritual conduct.

Verse 65

त्रिजटे त्वत्प्रयच्छामि यच्च श्राद्धमदक्षिणम् ॥ तथैव शम्भुना दत्तं नागराजाय भक्तितः

“O Trijaṭā, I offer to you that śrāddha which is without dakṣiṇā (a priestly fee); likewise, it is said to be what Śambhu, in devotion, gave to the Nāga-king.”

Verse 66

तुष्टेन वै वासुकये तन्मे निगदतः शृणु ॥ अनुज्ञाप्य व्रतं जन्तुर्वार्षिकी सकला क्रिया

“When Vāsuki was pleased—listen as I recount it—the person, having obtained permission, undertook the vow; and the entire set of rites was performed as an annual observance.”

Verse 67

यज्ञस्य योचिताः देया दक्षिणा नाददाद्द्विजः ॥ वृथाशपथकारा या देवब्राह्मणसन्निधौ

The dakṣiṇā appropriate to a yajña should be given; the brāhmaṇa did not give it. And the making of a vain oath in the presence of the gods and the brāhmaṇas is censured.

Verse 68

अश्रोत्रियाणि श्राद्धानि क्रिया मन्त्रैर्विनापि च ॥ रात्रौ सवाससा स्नानं यथासत्त्वस्वरूपतः

Śrāddhas performed for non-śrotriya recipients, and rites carried out even without mantras; and bathing at night while still clothed—according to one’s disposition—are listed here among irregular practices in this context.

Verse 69

यः शिष्यो न नमेद्भक्त्या गुरुं ज्ञानप्रदायकम् ॥ तथैव प्राकृतं धर्ममग्रे गेयं करिष्यतः

A disciple who does not bow in devotion to the guru who bestows knowledge will likewise go on performing only “ordinary” dharma—recited or displayed later merely as a formality.

Verse 70

सर्वं तुभ्यं मया दत्तं नागराजाय वार्षिकम् ॥ इत्येतद्वै पुराणेषु सेतिहासेषु पठ्यते

“All of this has been given by me to you—the Nāga-king—as an annual offering.” Thus indeed it is read in the Purāṇas and in the Itihāsas.

Verse 71

तद्वदलिककरणं श्राद्धं दानं व्रतं तथा ॥ नोपतिष्ठति तेषां वै तेन नग्नादयस्त्वमी

Likewise, when deceit is practiced, śrāddha, gift-giving (dāna), and vows (vrata) do not stand by them—do not become effective; therefore such persons are counted among the “naked and the like,” that is, those deemed socially and ritually deficient in this discourse.

Verse 72

मुषिताच्छिद्रकरणैस्तद्दानफलभोक्तृभिः ॥ यथा गतास्तथा ते तु श्राद्धहूतास्तु निष्फलाः

By those who steal and create “defects” (fraudulent gaps), becoming consumers of the fruit of that gift, the ones invited to the śrāddha depart just as they came; indeed, they yield no result for the sponsor.

Verse 73

त्रिकालज्ञ उवाच ॥ षट्काले भोजनं त्वद्य नाहं भोक्तुमिहोत्सहे ॥ यावत्तृप्तिर्न ते भूयाद्दृष्ट्वा हन्त स्थिरो भव

Trikālajña said: “Today, though there is eating at the six times, I do not wish to eat here. Until your satisfaction increases—having seen this, then be steadfast.”

Verse 74

तावत्कालं प्रतीक्षस्व यावदागमनं मम ॥ अस्मिंस्तीर्थे सदैवाहं दिवा रात्रमतन्द्रितः ॥

Wait for that time, until my return. In this sacred tīrtha I remain continually—by day and by night—without negligence.

Verse 75

सोऽहमद्य व्रतं त्यक्त्वा तव कारुण्यपूरितः ॥ गत्वाहमानयिष्यामि त्वयोक्तां तां वरां स्त्रियम् ॥

So I, filled with compassion for you, will today set aside my vow; I shall go and bring that excellent woman whom you have spoken of.

Verse 76

अनया कारयिष्यामि श्राद्धं तु विधिना सह ॥ एवमुक्त्वा स षष्ठाशी मौनवाक्संययौ द्रुतम् ॥ राजा समीपगं दृष्ट्वा अकस्मादागतं ऋषिम् ॥

By her I shall have the śrāddha performed, together with the proper procedure. Having spoken thus, that ascetic—subsisting on the sixth-day fast, restrained in speech—departed swiftly. The king, seeing the sage arrive unexpectedly nearby…

Verse 77

क्षित्यास्तले विलुलितः पादौ कृत्वा तु मूर्द्धनि ॥ धन्योऽस्म्यनुगृहीतोऽस्मि यद्भवान्गृहमागतः ॥

Prostrating upon the ground and placing (the sage’s) feet upon his head, the king said: “I am blessed; I am favored, since you have come to my house.”

Verse 78

सदा यज्ञं करिष्यामि गृहमागमने तव ॥ अद्य मे सफलं जन्म यद्भवांस्त्वमिहागतः ॥

Whenever you come to my house, I shall always perform a yajña. Today my birth has become fruitful, since you have come here.”

Verse 79

इदं पाद्यमिदं चार्घ्यं मधुपर्कमिमां च गाम् ॥ गृहाण मुनिशार्दूल येनाहं शान्तिमाप्नुयाम् ॥

Here is water for washing the feet; here is the respectful offering (arghya); here is madhuparka, and this cow as well. Accept them, O tiger among sages, so that I may attain peace.

Verse 80

तस्य तत्प्रतिगृह्याशु स मुनिस्त्वरितोऽब्रवीत् ॥ मदीयागमने राजन् शृणु त्वं कारणं महत् ॥

Having quickly accepted those offerings, the sage spoke without delay: “O king, hear the great reason for my coming.”

Verse 81

तच्छ्रुत्वा कुरु तत्सर्वं येनाहं तोषितोऽभवम् ॥ एवमुक्तस्तु राजर्षिरब्रवीत्तं तपोधनम् ॥

“Having heard that, do all of it—by which I may be satisfied.” Thus addressed, the royal sage spoke to that ascetic, rich in austerity.

Verse 82

तस्या दासी वरारोहा प्रभावत्यपि विश्रुता ॥ सापि देव्याः तु सहिता आयातु मम सन्निधौ ॥

“Let her maidservant—of graceful form, renowned as Prabhāvatī—also come into my presence, accompanied by the queen.”

Verse 83

ततश्चान्तःपुराद्देवी सदासी तत्र चागता ॥ क्षितौ विलुलिता साध्वी प्रणाममकरोदृषेः ॥

Then the queen, together with her maidservant, came there from the inner quarters. The virtuous woman prostrated upon the ground and made obeisance to the sage.

Verse 84

समासीनां च विप्रेन्द्रः प्रोवाच विनताननाम् ॥ ध्रुवतीर्थे मयाश्चर्यं यद्दृष्टं कथयामि वः ॥

Then the foremost of Brahmins addressed those seated there, with humbled faces: “At Dhruva-tīrtha I witnessed a marvel; I shall tell you what I saw.”

Verse 85

ये केचित्पितरो लोके लोकानां सर्वतः स्थिताः ॥ ये पूजिताः श्राद्धकृद्भिः पुत्रैः प्रीता दिवं ययुः ॥

“Whatever Fathers (Pitṛs, ancestors) there are in the world, stationed everywhere among the worlds—those who are honored by sons who perform śrāddha, being pleased, attain the heavenly realm.”

Verse 86

एको वृद्धो नरस्तत्र सूक्ष्मप्राणिभिरावृतः ॥ क्षुत्क्षामदेहः शुष्कास्यो निर्गतोदरसूक्ष्मदृक् ॥

“There, an aged man was alone, surrounded by minute creatures; his body was wasted by hunger, his mouth parched, his belly sunken, and his gaze faint and weakened.”

Verse 87

निराशो गन्तुकामश्च पुनः स निरयेऽशुचौ ॥ कारुण्यात्स मया पृष्टः कस्त्वं ब्रूहि किमिच्छसि ॥

“Hopeless, and wishing to depart, he was (as though) again in an impure hell. Out of compassion I asked him: ‘Who are you? Tell me—what do you seek?’”

Verse 88

तेनात्मकर्मजनितं मम कर्म निवेदितम् ॥ ततस्तत्रैव तच्छ्रुत्वा तस्य कारुण्ययन्त्रितः ॥

“By him, my own deed—arisen from personal action—was related to me. Then, right there, having heard it, I was moved and constrained by compassion for him.”

Verse 89

तव दास्याश्च या दासी तस्यास्तन्तुः किलॊच्यते ॥ नाम्ना विरूपकनिधिस्तामानय वरानने ॥

“That maidservant who belongs to your female servant—her connection is said to be ‘Tantu’. By name she is Virūpakanidhi; bring her here, O fair-faced one.”

Verse 90

इति श्रुत्वानवद्याङ्गी तस्या आनयनेऽत्वरत् ॥ प्रेषयामास सर्वत्र तस्या आनयने बहून् ॥

Hearing this, the blameless-limbed woman hastened to bring her, and she dispatched many people everywhere for the purpose of fetching her.

Verse 91

सेवकैः सा करे गृह्य आनीता मुनिसन्निधौ ॥ तां दृष्ट्वा मदिरामत्तां स मुनिः प्राह धर्मवित् ॥

Seized by the hand by attendants, she was brought into the sage’s presence. Seeing her intoxicated with liquor, that sage—knower of dharma—spoke.

Verse 92

प्रत्ययार्थं तु तस्या वै मुनिः प्राह क्रियां प्रति ॥ पितॄणां च कृते दत्तं दानं वारि न वा स्वधा ॥

For confirmation in her case, the sage questioned her concerning the rites: “Was any gift given for the Fathers—water-offering, or the svadhā oblation?”

Verse 93

तर्पणं चापि नो दत्तं पितॄणां चातिमुक्तिदम् ॥ सा नैवमित्युवाचेदं तं मुनिं संशितव्रतम् ॥

“Nor was tarpaṇa given—(that act) which bestows great release upon the Fathers.” She replied, “It is not so,” to that sage of austere vows.

Verse 94

न जानामि पितॄन्स्वान्वै क्रियां कार्यं च वै विभो ॥ इति ब्रुवाणां ता दासीं त्रिकालज्ञोऽभ्युवाच ह ॥

“I do not know my own ancestors, O Lord, nor the rite and duty that should be performed.” Thus speaking, that maidservant was addressed by the sage who knew the three times.

Verse 95

सकौतुकाः महाभागाः श्राद्धदानं च नैव ह ॥ नगरस्थाश्च ते सर्वे ब्राह्मणा भावपूजिताः ॥ १०६ ॥ राज्ञा नीतास्तत्र तीर्थे श्राद्धार्थं मुनिना सह ॥ लोकैः परिवृतो राजा ध्रुवतीर्थं गतः प्रभुः ॥

Those fortunate ones, filled with curiosity, set their minds upon the giving of the śrāddha-offering. All the Brāhmaṇas dwelling in the city—honored with sincere regard—were brought by the king to that sacred ford, together with the sage, for the purpose of śrāddha. Surrounded by the people, the lordly king went to Dhruvatīrtha.

Verse 96

तत्र दृष्टः स वै जन्तुर्न च तन्तुर्विचेतनः ॥ मशकैर्वेष्टितः क्षुद्रैः क्षुधया चातिपीडितः ॥

There they saw that being—Tantu—bereft of awareness, wrapped about by small mosquitoes and severely afflicted by hunger.

Verse 97

पत्नी च मथुरेशस्य नृपः सपुरसज्जनः ॥ सर्वे द्रक्ष्यथ माहात्म्यं पितॄणां सन्ततेः फलम् ॥

The wife of the lord of Mathurā, and the king together with the worthy people of the city—may you all behold the greatness: the fruit that comes from the unbroken continuity of offerings to the ancestors.

Verse 98

ततः श्राद्धं सरौप्यं च सवस्त्रं सविलेपनम् ॥ अर्चित्वा पिण्डदानेन करोत् वेषा च भक्तितः ॥

Then she performed the śrāddha with gifts of silver, with garments, and with unguents; having duly honored the recipients, she carried it out through the offering of piṇḍas (rice-balls), and she did so with devotion.

Verse 99

अत्रैव सर्वे स्थित्वा वै माम् ईक्षथ सुखान्वितम् ॥ कारयित्वा यथासर्वं श्राद्धदानं हि तन्तुना ॥

Remain all here and behold me, endowed with well-being, once the śrāddha-gift has been duly performed in every respect on behalf of Tantu.

Verse 100

तस्य तद्वचनं श्रुत्वा राजपत्नी यशस्विनी ॥ कारयामास दास्या वै श्राद्धं सुबहुदक्षिणम् ॥

Hearing his words, the illustrious queen had the maidservant perform a śrāddha, furnished with very abundant dakṣiṇā (ritual honoraria).

Verse 101

पट्टवस्त्रं तथा धूपं कर्पूरागुरुचन्दनम् ॥ तिलोत्तरं तथान्नं च बहुरूपं सपिण्डकम् ॥ ११४ ॥ कृते श्राद्धे पिण्डदाने स जन्तुः सुकृती यथा ॥ दिव्यकान्तिरदीनात्मा तथाभूतैः पृथक् पृथक् ॥ ११५ ॥ वेष्टितः शुशुभेऽतीव दीक्षितोऽवभृथे यथा ॥ स्वर्गागतैर्विमानैश्च छादितं तत्र वै नभः ॥

Silken cloth, incense, camphor, agaru (aloeswood), and sandal; offerings with sesame, and foods of many kinds together with the piṇḍa—thus were the gifts. When the śrāddha and the offering of piṇḍas were completed, that being appeared as one possessed of merit: of divine radiance and undepressed in spirit, surrounded—each in its own distinct form—by such transformed beings. Encircled thus, he shone exceedingly, like one consecrated at the concluding ablution; and the sky there was covered with heavenly vimānas that had come from the celestial realm.

Verse 102

तेषां मशकगात्राणां सुगात्राणां सुरूपिणाम् ॥ ततस्तुष्टमना जन्तुर्विमानं प्रेक्ष्य चागतम् ॥ ११७ ॥ गन्तुं स्वर्गमुवाचेदं त्रिकालज्ञं मुनिं नृपम् ॥ शृण्वन्तु वचनं सर्वे मदीयं पितृतुष्टिदम् ॥ ११८ ॥ तीर्थानि सरितः श्रेष्ठाः पर्वताश्च सरांसि च ॥ कुरुक्षेत्रं गया चैव स्थानान्यायतनानि च ॥

Of those who formerly had mosquito-bodies—now with fine limbs and handsome form—then the being, satisfied in mind, seeing the arrived vimāna, spoke in order to depart for heaven, addressing the sage who knew the three times and the king: “Let all listen to my words, which bring satisfaction to the ancestors: the tīrthas, the best of rivers, mountains, and lakes; and also Kurukṣetra and Gayā, and other sacred stations and shrines.”

Verse 103

शुक्लप्रतिपदन्तं च तीर्थं प्राप्य ससत्वराः ॥ पितरः श्राद्धपिण्डादा आश्विने ध्रुवमास्थिताः ॥

Having quickly reached the tīrtha up to the period ending with the first day of the bright fortnight (śukla-pratipadā), the ancestors—receivers of the śrāddha piṇḍa offerings—remain firmly present in the month of Āśvina.

Verse 104

कृत्वा प्रेतपुरीं शून्यां स्वर्गपातालमेव च ॥ इहमानाः स्वकं पुत्रं गोत्रतन्तुमथानुजम्

Having made the city of the departed empty, and having reached heaven and also the netherworld, they nevertheless long here for their own son—the thread of the lineage’s continuance—and also for a younger kinsman.

Verse 105

कन्यां गते सवितरि यः श्राद्धं सम्प्रदास्यति ॥ तर्पणं ध्रुवतीर्थे ते पितॄणां षोडशान्तरे

Whoever, when the Sun has entered Kanyā (Virgo), duly offers a śrāddha—and performs the tarpaṇa at Dhruva-tīrtha—does so for the ancestors, within an interval of sixteen days.

Verse 106

सुतृप्ताः स्मो वयं शश्वद्यास्यामः परमां गतिम् ॥ एष एव प्रभावोऽत्र ध्रुवस्य कथितो मया

“We are fully satisfied, and perpetually we shall attain the highest state.” This indeed is the efficacy here of Dhruva (and his tīrtha), as has been stated by me.

Verse 107

दृष्टो भवद्भिः सर्वं यदस्माकं सुदुरत्ययम् ॥ दुस्तरं तारितं पापं त्वत्प्रसादान्महामुने

By you, everything that was exceedingly hard for us to overcome has been seen and understood. The sin that was difficult to cross has been carried across through your favor, O great sage.

Verse 108

इति विश्राव्य वचनं राजानं स ऋषिं जनान् ॥ राजपुत्रीं तथा दासीं स्वां सुतां शिवमस्तु वः

Thus, having proclaimed these words to the king, to that ṛṣi, and to the people—including the king’s daughter and also the maidservant, his own daughter—he said: “May auspiciousness be upon you.”

Verse 109

आरुह्य वरयानं ते गताः स्वर्गं वृता सुरैः ॥ श्रीवराह उवाच ॥ ततः स राजशार्दूलः सगणः परिवारकैः

Mounting the excellent aerial conveyance, they went to heaven, surrounded by the gods. Śrī Varāha said: Then that tiger among kings, together with his retinue and attendants, (…)

Verse 110

दृष्ट्वा तीर्थस्य माहात्म्यं प्रणम्य ऋषिसत्तमम् ॥ प्रविष्टो नगरीं रम्यां संस्मरन्नित्यमच्युतम्

Having seen the greatness of the tīrtha and having bowed to the best of sages, he entered the delightful city, constantly remembering Acyuta (Viṣṇu).

Verse 111

एतत्ते कथितं भद्रे माहात्म्यं मथुराभवम् ॥ स्मरणाद्यस्य पापानि नश्यन्ते पूर्वजन्मनि

O noble one, this Mathurā-origin māhātmya has been told to you; by the remembrance of which, sins from a previous birth are said to perish.

Verse 112

एतत्त्वयानाव्रतिने न चाशुश्रूषये तथा ॥ कथनीयं महाभागे यश्च नार्चयते हरिम्

O fortunate one, you should not tell this to one who is undisciplined in observances, nor likewise to one who is not attentive in service; nor to one who does not honor Hari.

Verse 113

तीर्थानां परमं तीर्थं धर्माणां धर्ममुत्तमम् ॥ ज्ञानानां परमं ज्ञानं लाभानां लाभ उत्तमः

It is the supreme tīrtha among tīrthas, the highest dharma among dharmas; the supreme knowledge among knowledges, and the greatest gain among gains.

Verse 114

कथनीयं महाभागे पुण्यान्भागवतांसदा ॥ सूत उवाच ॥ एतच्छ्रुत्वा प्रभोर्वाक्यं धरणी विस्मयान्विता ।

Sūta said: “O noble lady, the meritorious devotees of the Bhagavat should ever be spoken of. Having heard the Lord’s words, Dharaṇī (Earth) became filled with wonder.”

Verse 115

पप्रच्छ मुदिता देवी प्रतिमास्थापनं प्रति ।

The goddess, delighted, asked about the establishment of an image (pratimā-sthāpana).

Verse 116

तस्मिन्क्षणे न च कृतं व्रतं जप्यं विमोहनात् ॥ कृपया परिभूतस्य कौतुकॆन निरीक्षता ।

In that moment, through delusion, neither a vow was observed nor japa recitation performed; and out of curiosity one looked upon a person who had been humbled, though compassion was present.

Verse 117

सा चैकान्ते च दिवसे पानमांसरता सदा ॥ पुरुषेण सहासीना शय्यायां मदविह्वला ।

And she, ever inclined to drink and meat, sat with a man in seclusion by day upon a bed, overcome by intoxication.

Verse 118

उवाच ते तदा विप्रोऽभवत्सन्तानजाः स्त्रियः ॥ आनीतास्तव पुष्ट्यार्थं यथेच्छसि तथा कुरु ॥ १०९ ॥ अगस्त्य उवाच ॥ स्नात्वैषा ध्रुवतीर्थे तु ब्रह्मणोक्तक्रमेण च ॥ करोतु तर्पणं चास्मिन्पूर्वोक्तविधिना त्वियम् ।

Then the brāhmaṇa said to you: “Women born in your lineage have been brought for your prosperity; do as you wish.” Agastya said: “Having bathed at Dhruva-tīrtha, and following the procedure taught by Brahmā, let her perform tarpaṇa here according to the method stated earlier.”

Verse 119

पितॄणां मुक्तिदं चान्यन्न भूतं न भविष्यति ॥ आषाढ्याः पञ्चमे पक्षे प्रतिपत्प्रभृतित्वथ ।

Nothing else has existed, nor will exist, that grants liberation to the ancestors as this does. Then, in Āṣāḍha, in the fifth pakṣa (fortnight), beginning from pratipat (the first lunar day)…

Verse 120

पठति श्रद्धया युक्तो ब्राह्मणानां च सन्निधौ ॥ स पितॄंस्तर्पयेत्सर्वानभिगम्य गयाशिरे ।

Endowed with faith, and in the presence of brāhmaṇas, if one recites this, then—having gone to Gayāśiras—one should satisfy all the ancestors through tarpaṇa.

Verse 121

वेपथुः कोटराक्षश्च पृष्ठलग्नलघूदरः ॥ ऊरुचर्मास्थिरुक् त्रस्तो जृम्भमाणो भृशं कृशः ।

Trembling, hollow-eyed, with a small belly clinging to the back; with skin hanging from the thighs, afflicted by pain in the bones, frightened, repeatedly yawning—exceedingly emaciated.

Verse 122

ते स्वधापूजितैः पुत्रैर्गच्छन्ति परमां गतिम् ॥ अद्य राज्ञस्तु पितरश्चन्द्रसेनस्य पूजिताः ।

They, honored by sons with the svadhā-offering, attain the highest state. Today indeed, the ancestors of King Candrasena have been honored.

Verse 123

स्थिताः एतावदेवं तु कालं यास्यामहेऽम्बुधौ ॥ नरके त्वप्रतिष्ठे तु निराशाः स्वेन कर्मणा ।

“Having remained thus for only so much time, we shall pass into the waters. But in the unstable hell, they are without hope—through their own actions.”

Verse 124

पित्रे प्रथमतॊ दद्यान्मात्रे दद्यादथाचरन् ॥ गोत्रं माता नाम देवी तृप्यत्वेवं स्वदोच्चरन् ॥

One should first offer (the oblation) to the father; thereafter one should offer to the mother, acting in that manner. Pronouncing the gotra and saying, “Mother—named Devī—may she be satisfied,” and then uttering “svadhā,” thus the rite is performed.

Verse 125

वार्यपि श्रद्धया दत्तं तदानन्त्याय कल्पते ॥ श्रद्धया ब्राह्मणेनैव यथा श्राद्धविधिक्रिया ॥

Even water, when offered with faith, becomes fit for endless merit. And the Śrāddha rite is to be carried out by a brāhmaṇa with faith, according to the prescribed procedure.

Verse 126

सीतावाक्यप्रतुṣ्टेन तस्यै प्रादाद्वरं विभुः ॥ अशुचीनि गृहाण्येव तथा श्राद्धहवींषि च ॥

Pleased by Sītā’s words, the Lord granted her a boon: (permission) concerning impure houses as well, and likewise concerning the Śrāddha offerings.

Verse 127

मौनव्रतधरा यान्ति पुनः प्राप्यार्थहेतवे ॥ एवमेतन्महाप्राज्ञ यन्मां त्वां परिपृच्छसि ॥

Those who undertake the vow of silence proceed accordingly, and again attain their purpose as the cause of their aim. Thus it is, O greatly wise one, as you question me.

Verse 128

किं तद्वद यथाकार्यं येन सिद्धं भवेदिदम् ॥ त्रिकालज्ञ उवाच ॥ या सा ते राजमहीषी तामानय वराननाम् ॥

“What is that? Tell me what should be done, by which this may be accomplished.” The knower of the three times said: “Bring your queen—she of beautiful face.”