Adhyaya 188: Section on the Origin and Procedure of Piṇḍa-Rites and Śrāddha: Rules of Mourning Impurity (Aśauca)

Verse 1

अथ पिण्डकल्पश्राद्धोत्पतिप्रकरणम् ॥ धरण्युवाच ॥ देवदेवोऽसि देवानां लोकनाथोऽपरिग्रहः ॥ आशौचकर्म विधिवच्छ्रोतुमिच्छामि माधव ॥

Now begins the section on the origin and proper procedure of the piṇḍa-rite and śrāddha. Dharaṇī said: “You are the God of gods, the Lord of the worlds, free from possessiveness. I wish to hear, O Mādhava, the rules for the rites of impurity (āśauca) according to due procedure.”

Verse 2

श्रीवराह उवाच ॥ आशौचं शृणु कल्याणि यथा शुध्यन्ति मानवाः ॥ गतायुषस्तृतीयेन स्नानं कुर्यान्नदीजले ॥

Śrī Varāha said: “Hear, O auspicious one, about āśauca—how human beings become purified. On the third day after one’s life has departed, one should bathe in river-water.”

Verse 3

पिण्डं सञ्चूरणं दद्यात्रिंश्च दद्याज्जलाञ्जलीन् ॥ चतुर्थे पञ्चमे षष्ठे पिण्डमेकं जलाञ्जलिम् ॥

One should offer the piṇḍa and the sañcūraṇa, and also present three handfuls of water. On the fourth, fifth, and sixth days, one should offer one piṇḍa and one handful of water.

Verse 4

अन्यस्थानेषु दातव्यं स्नानात्त्वहनि सप्तमे ॥ एवं प्रतिदिनं कार्यं यावच्च दशमं दिनम् ॥

In another place, it should be given after bathing on the seventh day. In this manner it should be done each day up to the tenth day.

Verse 5

क्षारादिना वस्त्रशौचं दिने च दशमे तथा ॥ तिलामलकस्नेहेन गोत्रजः स्नानमाचरेत् ॥

With alkali and the like, purification of clothing should be done, and likewise on the tenth day. The kinsman of the same gotra should perform bathing with sesame oil and āmalaka oil.

Verse 6

पिण्डदानं विवर्त्याथ क्षौरकर्म तु कारयेत् ॥ स्नानं कृत्वा विधानॆन ज्ञातिभिः स्वगृहं व्रजेत् ॥

Then, having concluded the piṇḍa-offering, one should have the shaving rite performed. After bathing in accordance with the prescribed procedure, one should go to one’s own home together with one’s relatives.

Verse 7

एकादशे च दिवसे एकोद्दिष्टं यथाविधि ॥ स्नात्वा चैव शुचिर्भूत्वा प्रेतं विप्रेषु योजयेत् ॥

And on the eleventh day, one should perform the ekoddiṣṭa rite according to rule. Having bathed and become pure, one should entrust the preta-offering to the brāhmaṇas, as prescribed.

Verse 8

एकोद्दिष्टं मनुष्याणां चातुर्वर्ण्यस्य माधवि॥ यथैकं द्रव्यसंयुक्तं स्वं विप्रं भोजयेत् तदा

O Mādhavī, for people of the four varṇas the ekoddiṣṭa rite is to be performed; in that context one should feed one’s own invited brāhmaṇa with a single, duly prepared offering.

Verse 9

स्नात्वा चैव शुचिर्भूत्वा प्रेतं प्रेतेषु योजयेत्॥ एकोद्दिष्टं तु द्रव्याणां चातुर्वर्ण्यस्य माधवि

Having bathed and become ritually pure, one should assign the departed as a preta among the departed; and, O Mādhavī, the ekoddiṣṭa offering of the ritual substances is prescribed for the four varṇas.

Verse 10

शुश्रूषया विपन्नानां शूद्राणां च वरानने॥ त्रयोदशे दिने प्राप्ते सुपक्वैर्भोजयेद्द्विजान्

O fair-faced one, with a spirit of service toward the distressed—including śūdras—when the thirteenth day arrives, one should feed dvijas with well-cooked food.

Verse 11

मृतस्य नाम चोद्दिश्य यस्यार्थे च प्रयोजितः॥ स्वर्गतस्येति संकल्प्य कृत्वा ब्राह्मणमन्दिरम्

Having specified the name of the deceased and directing the rite for that person’s sake, forming the intention, “for one who has gone to heaven,” and having prepared a brāhmaṇa’s residence or ritual venue…

Verse 12

गत्वा निमन्त्रितं विप्रं नम्रो भूत्वा समाहितः॥ मन्त्रेणानेन भो देवि मनस्येव पठन्ति तम्

Having gone to the invited brāhmaṇa, becoming humble and composed, O goddess, one recites that with this mantra; indeed, it is recited mentally, with focused intention.

Verse 13

गतोऽसि दिव्यलोके त्वं कृतान्तविहितेन च॥ मनसा वायुभूतस्त्वं विप्रमेनं समाश्रय

You have gone to the divine world, as ordained by Kṛtānta (Death); becoming subtle, wind-like through the mind, take refuge in this brāhmaṇa.

Verse 14

पादसंवाहनं कार्यं प्रेतस्य हितकाम्यया॥ प्रेतभोगशरीरे तु ब्राह्मणस्य च सुन्दरि

O fair one, for the departed one’s welfare the foot-massage (pādasaṃvāhana) should be performed; for here the brāhmaṇa’s body serves as the preta’s “enjoyment-body” (bhoga-śarīra).

Verse 15

यावत्तु तिष्ठते तत्र प्रेतभोगमुदीक्षते॥ तावन्न संस्पृशेद्भूमे मम गात्रं प्रतिष्ठितम्

So long as he remains there, watching the preta’s enjoyment (of the offering), during that time he should not touch the ground, for my body is stationed there.

Verse 16

प्रभातायां तु शर्वर्यामुदिते च दिवाकरे॥ श्मश्रुकर्म प्रकर्तव्यं विप्रस्य तु यथाविधि

At dawn, when the sun has risen, the shaving observance (śmaśru-karma) is to be performed for the brāhmaṇa according to the proper rule.

Verse 17

अस्तंगते तथादित्ये गत्वा ब्राह्मणमन्दिरम्॥ दत्त्वा तु पाद्यं विधिवन् नमस्कृत्य द्विजोत्तमम्

When the sun has set, having gone to the brāhmaṇa’s residence, one should duly offer water for washing the feet (pādya) and, having bowed, pay respect to the foremost of the dvijas.

Verse 18

स्नापनाभ्यञ्जनं कार्यं प्रेतसन्तोषदायकम्॥ गृहीत्वा भूमिभागं च स्थण्डिलं तत्र कारयेत्॥

A ritual bathing and anointing should be performed, for it is held to give satisfaction to the departed (preta). Having taken and prepared a portion of ground, one should make a ritual altar-space (sthaṇḍila) there.

Verse 19

चतुःषष्ठिकृतं भागं यथावत्सुकृतं भवेत्॥ ततो दक्षिणपूर्वेषु दिग्विभागेषु सुन्दरी॥

A division into sixty-four parts should be properly made, so that the arrangement is duly well-performed. Then, O fair one, one proceeds through the directional subdivisions, beginning with the south-eastern direction.

Verse 20

छायायां कुञ्जरस्यापि नदीकूलद्रुमे तथा॥ चाण्डालादिप्रहीणे तु प्रेतकार्यं समाचरेत्॥

Even in the shade of an elephant, and likewise by a tree on a riverbank—provided the place is free from Cāṇḍālas and the like—one should carry out the rites for the departed (preta-kārya).

Verse 21

यं देशं च न पश्यन्ति कुक्कुटश्वानशूकराः॥ श्वा चापोहति रावेण गर्जितेन च शूकरः॥

That place which fowls, dogs, and pigs do not see or approach—and where a dog is driven off by shouting, and a pig by a loud roar—is regarded as suitable.

Verse 22

कुक्कुटः पक्षवातेन चाण्डालश्च यथा धरे॥ तत्र कुर्वन्ति ये श्राद्धं पितॄणां बन्धनप्रदम्॥

Where a rooster intrudes with the beating of its wings, and where a Cāṇḍāla is present upon the ground—those who perform a śrāddha there are said to bring bondage upon the ancestors.

Verse 23

वर्जनीया बुधैरेते प्रेतकार्येषु सुन्दरी॥ देवतासुरगन्धर्वाः पिशाचोरगराक्षसाः॥

These are to be avoided by the wise in rites for the departed, O fair one: the devas, asuras, gandharvas, piśācas, nāgas, and rākṣasas.

Verse 24

नागा भूतानि यज्ञाश्च ये च स्थावरजङ्गमाः॥ स्नानं कृत्वा यथा देवि तव पृष्ठे प्रतिष्ठिताः॥

Nāgas, bhūtas, and yajñas, and whatever is stationary or moving—after bathing, O goddess, they are established upon your back, that is, upon the Earth.

Verse 25

धारयिष्यामि सुश्रोणि विष्णुमायाततं जगत्॥ चण्डालमादितः कृत्वा नराणां तु शुभाशुभम्॥

I shall bear, O woman of fair hips, this world expanded by Viṣṇu’s māyā—containing as well the human condition as auspicious and inauspicious, beginning with the Cāṇḍāla and encompassing the full range.

Verse 26

स्नानं कुर्वन्तु ते भूमे स्थण्डिले तदनन्तरे॥ अकृत्वा पृथिवीभागं निवापं ये तु कुर्वते॥

Let them bathe, O Earth, and thereafter proceed upon the prepared sthaṇḍila. But those who make the offering (nivāpa) without first preparing a portion of ground—

Verse 27

त्वदधीनं जगद्भद्रे तवोच्छिष्टं हतं भवेत्॥ न देवाः पितरस्तस्य गृह्णन्तीह कदाचन॥

The world is dependent upon you, O auspicious one; what is treated as your leavings becomes spoiled and defiled. Neither the gods nor the ancestors ever accept that here.

Verse 28

कृत्वा तु पिण्डसङ्कल्पं नामगोत्रेण माधवि ॥ पश्चादश्नन्ति गोत्राणि कुलजाश्चैकभोजनाः ॥

Having first performed the formal saṅkalpa for the piṇḍa-offering, stating the name and gotra, O Mādhavī, thereafter those of the same gotra and those of the family line eat together as a single dining group.

Verse 29

न दद्यादन्यगोत्रेभ्यो ये न भुञ्जन्ति तत्र वै ॥ चतुर्णामपि वर्णानां प्रेतकार्येषु सुन्दरी ॥

One should not give the allotted share to those of other gotras who do not partake there; in rites for the departed, O Sundarī, this applies across all four varṇas.

Verse 30

एवं दत्तेन प्रीयन्ते प्रेतलोकगता नराः ॥ अदत्वा प्रेतभागं तु भुङ्क्ते यस्तत्र मानवः ॥

By offerings given in this manner, those who have gone to the realm of the departed are said to be satisfied. But the person who eats there without first giving the departed their portion (pretabhāga) acts contrary to the rite.

Verse 31

गत्वा महानदीं सोऽपि सचैलं स्नानमाचरेत् ॥ तीर्थानि मनसा गत्वा त्रिभिरभ्युक्षयेद्भुवम् ॥

Having gone to a great river, he too should bathe with his garments on. Mentally resorting to the sacred tīrthas, he should sprinkle the ground three times.

Verse 32

एवं शुद्धिं ततः कृत्वा ब्राह्मणान् शीघ्रमानयेत् ॥ आगतांश्च द्विजान् दृष्ट्वा कर्त्तव्या स्वागतकिया ॥

Having thus completed purification, one should quickly bring the brāhmaṇas. And upon seeing the arrived dvija guests, the twice-born, the acts of welcome should be performed.

Verse 33

अर्घ्यं पाद्यं ततो दद्याद्धृष्टपुष्टेन माधवि ॥ आसनं चोपकल्पेत मन्त्रेण विधिपूर्वकम् ॥

Then one should offer arghya and water for washing the feet, O Mādhavī, with a composed and well-prepared demeanor; and one should arrange a seat, accompanied by mantra, in accordance with proper procedure.

Verse 34

मन्त्रः— इदं ते आसनं दत्तं विश्रामं क्रियतां द्विज ॥ कुरुष्व मे प्रसादं च सुप्रसीद द्विजोत्तम ॥

Mantra: ‘This seat is given to you; please take rest, O dvija. Show favor to me, and be well-pleased, O best among the twice-born.’

Verse 35

उपवेश्यासने विप्रं छत्रं सङ्कल्पयेत्पुनः ॥ निवारणार्थमाकाशे भूता गगनचारिणः ॥

After seating the brāhmaṇa on the seat, one should again make the formal intention (saṅkalpa) regarding a parasol (chatra), for the purpose of warding off airborne beings that move through the sky.

Verse 36

देवगन्धर्व यक्षाश्च सिद्धसङ्घा महासुराः ॥ धारणार्थं तथाकाशे छत्रं तेजस्विनां कृतम् ॥

Devas, Gandharvas, Yakṣas, hosts of Siddhas, and great Asuras—thus, in the sky, a parasol is set up as a covering and protection for the illustrious and radiant.

Verse 37

छत्रमावरणार्थं तु दद्याञ्चैव द्विजातये ॥ आकाशे तत्र पश्यन्ति देवाः सिद्धपुरोगमाः ॥

One should indeed give a parasol to a dvijāti for the purpose of covering and protection; and there, in the sky, the devas—led by the siddhas—are said to observe.

Verse 38

गन्धर्वा ह्यसुराः सिद्धा राक्षसाः पिशिताशिनः ॥ दृश्यामानेषु सर्वेषु प्रेतः संव्रीडितो भवेत् ॥

When Gandharvas, Asuras, Siddhas, Rākṣasas, and flesh-eaters are all seen around him, the preta (departed spirit) is overcome by shame and embarrassment.

Verse 39

व्रीडमानं ततो दृष्ट्वा हसन्त्यसुरराक्षसाः ॥ एवं निवारणं छत्रमादित्येन कृतं पुरा ॥

Seeing him thus embarrassed, the Asuras and Rākṣasas laugh. In this manner, long ago, Āditya (the Sun) fashioned a protective “umbrella” as a means of warding off harm.

Verse 40

प्रेतलोकगतानां च सर्वदेवर्षिणां पुरा ॥ अग्निवर्षं शिलावर्षं तप्तं तत्र जलोदकम् ॥

Formerly, for all the divine seers who had gone to the world of pretas, there occurred a rain of fire, a rain of stones, and even the water there was hot.

Verse 41

भस्मवर्षं ततो घोरमहोरात्रेण माधवि ॥ पादौ च ते न दह्येतां यमस्य विषयं गते ॥ तमोऽन्धकारविषमं दुर्गमं घोरदर्शनम् ॥

Then, O Mādhavī, within a single day and night there is a dreadful rain of ash. When one has entered Yama’s domain, may your feet not be burned. That realm is uneven with darkness and obscurity—hard to traverse and terrifying to behold.

Verse 42

एकाकी दुःसहं लोके पथा येन स गच्छति ॥ कालो मृत्युश्च दूतश्च यष्टिमुद्यम्य पृष्ठतः ॥

Alone, enduring what is hard to bear in the world, he proceeds along that path; and behind him follow Time, Death, and the messenger, raising a staff.

Verse 43

अहोरात्रेण घोरेण प्रेतं नयति माधवि ॥ दद्यात्तदर्थं विप्राय पदत्रे च सुखावहे ॥

Within a dreadful day and night, he leads the preta onward, O Mādhavī. For that purpose, one should give to a brāhmaṇa a pair of sandals that bring comfort.

Verse 44

पश्चाद्धूपं च दीपं च दद्याद्वै मन्त्रपूर्वकम् ॥ याति येन विजानीयात्पृथक्प्रेतेन योजयेत् ॥

Afterwards, one should indeed offer incense and a lamp, preceded by mantra. One should understand the route by which the preta goes, and assign these offerings separately for each preta.

Verse 45

नामगोत्रमुदाहृत्य प्रेताय तदनन्तरम् ॥ शीघ्रमावाहयेद्भूमे दर्भपात्रे च भूतले ॥

Having pronounced the name and lineage (gotra), immediately thereafter one should quickly invoke the preta onto the ground—into a vessel of darbha-grass placed on the earth.

Verse 46

मन्त्रः— इह लोकं परित्यज्य गतोऽसि परमां गतिम् ॥ गृह्ण गन्धं मुदा युक्तो भक्त्या प्रेतोपपादितम् ॥

Mantra: ‘Having left this world, you have gone to the highest state. Accept this fragrance, joined with gladness—offered with devotion and presented for the preta.’

Verse 47

गन्धमन्त्रः— सर्वगन्धं सर्वपुष्पं धूपं दीपं तथैव च ॥ प्रतिगृह्णीष्व विप्रेन्द्र प्रेतमोक्षप्रदो भव ॥

Fragrance-mantra: ‘Accept all fragrance, all flowers, incense, and likewise the lamp; O best of brāhmaṇas, become one who grants the preta release (from the preta-condition).’

Verse 48

एवं वस्त्राणि विप्राय सर्वाण्याभरणानि च ॥ पुनः पुनश्च पक्वान्नं प्रयच्छेत् तु वसुन्धरे ॥

Thus one should give garments to a brāhmaṇa, together with all ornaments; and again and again, O Vasundharā, one should offer cooked food.

Verse 49

एवमादीनि द्रव्याणि प्रेतभोग्यानि सर्वशः ॥ पादशौचादि त्रिः कृत्वा चातुर्वर्ण्यस्य माधवि ॥

Items of this kind—things regarded as fit for the preta—should be arranged in every respect; having performed foot-cleansing and related purifications three times, O Mādhavī, (the procedure is stated) for the four social orders.

Verse 50

एवंविधः प्रयोक्‍तव्यः शूद्राणां मन्त्रवर्जितम् ॥ अमन्त्रस्य च शूद्रस्य विप्रो गृह्णाति मन्त्रतः ॥

In this manner it is to be performed for Śūdras without mantras; and in the case of a Śūdra for whom mantras are not used, a brāhmaṇa receives the offering with mantras.

Verse 51

एतत्सर्वं विनिर्वर्त्य पक्वान्नं भोजयेद् द्विजम् ॥ भोक्ष्यमाणेन विप्रेण ज्ञानशुद्धेन सुन्दरि ॥

Having completed all this, one should feed the twice-born with cooked food—by a brāhmaṇa who is to eat, purified by knowledge, O Sundarī.

Verse 52

प्रेताय प्रथमं दद्याद् न स्पृशेत परात्परम् ॥ सर्वं व्यञ्जनसंयुक्तं प्रेतभागं प्रकल्पयेत् ॥

One should first give a portion to the preta, and thereafter should not touch the food; one should arrange the preta’s share, provided with all side-dishes.

Verse 53

पितृस्थाने प्रदातव्यं विधानान्मन्त्रसंयुतम् ॥ एवं प्रेतेषु विप्रेषु एव कालो न विद्यते ॥

It should be offered at the place appointed for the Pitṛs, in accordance with the prescribed procedure and accompanied by mantras; thus, in such rites for the departed involving brāhmaṇas, no separate time-restriction is stated.

Verse 54

हस्तशौचं पुनः कृत्वा ह्युपस्पृश्य यथाविधि ॥ समन्त्रं प्रतिगृह्णाति पक्वान्नं भक्ष्यभोजनम् ॥

Having again performed hand-purification and, as prescribed, touched water, he receives with mantras the cooked food—both edibles and items for eating.

Verse 55

भुज्यमानस्य विप्रस्य प्रेतभागं च नित्यशः ॥ ज्ञातिवर्गेषु गोत्रेषु सम्बन्धिस्वजनेषु च ॥

For the brāhmaṇa while eating, the preta’s portion is to be maintained continually; it pertains among groups of relatives, within lineages (gotras), and among connected kinsmen as well.

Verse 56

भागस्तत्र प्रदातव्यस्तस्यार्थे यस्य विद्यते ॥ विप्राय दीयमाने तु वारणीयं न केनचित् ॥

A share should be given there for the sake of the one to whom it belongs; and when it is being given to a brāhmaṇa, it should not be obstructed by anyone.

Verse 57

निवारयति यो दत्तं गुरुघात्याफलं लभेत् ॥ न देवा प्रतिगृह्णन्ति नाग्नयः पितरस्तथा ॥

Whoever obstructs what is being given would obtain the consequence associated with killing a teacher; the gods do not accept it, nor do the sacred fires, and likewise the ancestors.

Verse 58

एवं विलुप्यते धर्मः प्रेतस्तत्र न तुष्यति ॥ एवं विचिन्त्यमानस्य यथा धर्मो न लुप्यते ॥

Thus dharma is undermined, and the departed one is not satisfied thereby. Therefore one should reflect in such a way that dharma is not diminished.

Verse 59

ज्ञातिसम्बन्धिमध्ये तु यो दद्यात्प्रेतभोजनम् ॥ हृष्टेन मनसा विप्रे प्रेतभागं विशेषतः ॥

But among one’s kinsmen and relations, whoever gives food for the departed—O brāhmaṇa—doing so with a joyful mind, offers especially the portion intended for the departed.

Verse 60

कूटवत्प्रतितिष्ठेत दृष्ट्वा तृप्तिं न गच्छति ॥ एवं तु प्रेतभावेन शीघ्रं मुञ्चति किल्बिषात् ॥

He should remain as if fixed like a pillar; even upon seeing the rite, one does not at once attain satisfaction. Yet in this manner, through consideration of the departed, one is quickly released from fault.

Verse 61

तृप्तिं ज्ञात्वा तु विप्रस्य पक्वान्नेन तु माधवि ॥ दातव्यमुदके तस्य पाणावभ्युक्षणं ततः ॥

Having ascertained the brāhmaṇa’s satisfaction with the cooked food, O Mādhavī, one should then give him water; thereafter, perform sprinkling upon his hand.

Verse 62

दातव्यं तत्र चोच्छिष्टं येन हेतुमगर्हितम् ॥ उपस्पृश्य विधानेंन मम तीर्थगतेन च ॥

There, the remainder (ucchiṣṭa) should be given in a manner whose rationale is not blameworthy. Having performed purification by sipping/touching water according to rule—and also in connection with my prescribed tīrtha-setting—…

Verse 63

शुचिर्भूत्वा तु विधिवत्कृत्वा शान्त्युदकानि तु ॥ प्रणम्य शिरसा देवि निवापस्थानमागतः ॥ मन्त्रैः स्तुतिस्तु कर्त्तव्या तव भक्त्या । अवतिष्ठता ॥

Having become pure and having duly performed the appeasement-waters, bowing the head, O Goddess, one should approach the place of nivāpa (offering). Then praise is to be performed with mantras, abiding there with devotion toward you.

Verse 64

नमो नमो मेदिनी लोकमातरुर्व्यै महाशैलशिलाधरायै ॥ नमो नमो धारिणि लोकधात्रि जगत्प्रतिष्ठे वसुधे नमोऽस्तु ते ॥

Homage, homage to Medinī, the world-mother—to the broad Earth who bears great mountains and rocks. Homage, homage to the Bearer, the Sustainer of the worlds; O Vasudhā, foundation of the cosmos—may there be homage to you.

Verse 65

एवं निवापदानेन तव भक्तेन सुन्दरि ॥ दद्यात्तिलोदकं तस्य नामगोत्रमुदाहरेत् ॥

Thus, by giving the nivāpa-offering, your devotee, O Fair One, should offer sesame-water (tilodaka) for that departed person and recite the name and lineage (gotra).

Verse 66

जानुभ्यामवनीं गत्वा नमस्कृत्य द्विजोत्तमान् ॥ पाणिं संगृह्य हस्तेन मन्त्रेणोत्थापयेद्द्विजान् ॥

Having gone down to the ground upon the knees and having saluted the best of the twice-born (dvija), taking their hand with his own hand, he should raise the brāhmaṇas up with a mantra.

Verse 67

दद्याच्छय्यानं देवि तथैवाञ्जनकङ्कणम् ॥ अञ्जनं कङ्कणं गृह्य शय्यामाक्रम्य स द्विजः ॥

One should give a bed, O Goddess, and likewise collyrium (añjana) and a bracelet. Taking the collyrium and the bracelet, that brāhmaṇa, stepping onto the bed, …

Verse 68

मुहूर्तं तत्र विश्रम्य निवापस्थानमागतः॥ गवां लाङ्गूलमुद्धृत्य दद्याद्ब्राह्मणहस्तके

Resting there for a short while, he then proceeds to the place of offering (nivāpa). Having lifted up the tail of a cow, he should place it into the hand of a brāhmaṇa.

Verse 69

पात्रेणोदुम्बरस्थेन कृत्वा कृष्णतिलोदकम्॥ उदाहरेत्तु मन्त्रान्वै सौरभेयान् द्विजातयः

Using a vessel made of udumbara wood, and having prepared water mixed with black sesame, the twice-born should then recite the mantras associated with the saurabheya (cow-related) tradition.

Verse 70

मन्त्रपूतं तदा तोयं सर्वपापप्रणाशनम्॥ उद्धृत्य तच्च लाङ्गूलं तोयेनाभ्युक्ष्य वै ततः

Then the water purified by mantra—said to destroy all sin—is taken; and having lifted that tail, one should thereafter sprinkle it with that water.

Verse 71

गत्वा तु ब्राह्मणेभ्योऽपि स्वगृहं यत्र तिष्ठति॥ पक्वान्नं भोजयेत्सर्वं न तिष्ठेत् प्रतिवासिकम्

Having then attended to the brāhmaṇas, he should return to his own dwelling where he resides. He should feed them with all cooked food, and he should not remain as a prativāsika (one who lingers in a restricted state).

Verse 72

पिपीलिकादिभूतानि प्रेतभागं च सर्वशः॥ कृत्वा तु तर्पणं देवि यस्यार्थे तस्य कल्पयेत्

Even beings such as ants, and also the entire share intended for the departed—having thus performed the tarpaṇa, O Devī—one should assign it for the benefit of that person for whose sake it is done.

Verse 73

भुक्तेषु तेषु सर्वेषु दीनानाथान् प्रतर्प्य च॥ प्रेतराजपुरं गत्वा प्रयच्छति स माधवि

When all have eaten, and after satisfying the poor and the unprotected as well, he—O Mādhavī—goes to the city of the Lord of the Departed and receives the corresponding fruit.

Verse 74

सर्वान्नमक्षयं तस्य दत्तं भवति सुन्दरि॥ कर्तव्य एवं संस्कारः प्रेतभावविशोधनः

For him, all food thus given becomes imperishable in merit, O Sundarī. In this manner the saṁskāra is to be performed—one that purifies the condition of being a ‘preta’.

Verse 75

नेमिपभृतिभिः शौचं चातुर्वर्ण्यस्य सर्वतः॥ भविष्यति न सन्देहो दृष्टपूर्वं स्वयम्भुवा

Through Nemi and others, purity for the four varṇa will be established everywhere—there is no doubt; it was previously witnessed by Svayambhū, the Self-born.

Verse 76

कृत्वा तु धर्मसंकल्पं प्रेतकार्यं विशेषतः॥ न भेतव्यं त्वया पुत्र प्रेतकार्ये कृते सति

Having formed a resolve grounded in dharma, and having performed in particular the rites for the departed, you should not be afraid, O son, once the rites for the departed have been duly carried out.

Verse 77

विस्तरेण मया प्रोक्तं प्रत्यक्षं नारदस्य च॥ त्वया वत्स सुतस्यार्थे क्रतुरेकः प्रतिष्ठितः

I have explained it in detail, and it is also directly known to Nārada. By you, dear one, for the sake of your son, a single kratu (sacrificial rite) has been duly established and performed.

Verse 78

तस्मात्प्रभृति लोकेषु पितृयज्ञो भविष्यति ॥ एवं यास्यति वत्स त्वं न शोकं कर्त्तुमर्हसि ॥

Therefore, from that time onward, among people in the worlds, the offering to the ancestors (pitṛyajña) will be performed. Thus it will proceed, dear child; you should not give way to grief.

Verse 79

शिवलोकं ब्रह्मलोकं विष्णुलोकं न सशंयः ॥ एवमुक्त्वा तदात्रेयः पितृकर्म यथाविधि ॥

(He attains) Śiva’s world, Brahmā’s world, or Viṣṇu’s world—there is no doubt. Having spoken thus, that Ātreya performed the ancestral rite according to rule.

Verse 80

प्रेतस्यावाहनं कृत्वा शुचिर्भूत्वा समाहितः ॥ पक्वान्नं भोजयेत्तत्र प्रेतभागं यथाविधि ॥

Having performed the invocation of the departed (preta), becoming pure and composed, one should there offer cooked food, assigning the portion meant for the preta, according to rule.

Verse 81

मन्त्रयुक्तोपचारेण चातुर्वर्ण्यस्य सर्वतः ॥ वृषलानाममन्त्राणां प्रयोक्‍तव्यं यथाविधि ॥

With services accompanied by mantras, the rite is to be applied in all respects for the four varṇas; but in the case of vṛṣalas, it is to be performed without mantras, according to rule.

Verse 82

प्रेतकार्ये निवृत्ते तु पूर्णे संवत्सरे तथा ॥ प्रयान्ति जन्तवः केचिद्गत्वा गच्छन्ति चापरे ॥

When the rites for the preta have concluded and a full year has been completed, some beings depart; others, having gone onward, proceed further.

Verse 83

पितामहः स्नुषा भार्या ज्ञातिसम्बन्धिबान्धवाः ॥ यद्येते बहवः सन्ति स्वप्नोपममिदं जगत् ॥

Grandfather, daughter-in-law, wife, and kinsmen—relations and companions: even if these are many, this world is comparable to a dream.

Verse 84

स्वयं मुहूर्त्तं रोदित्वा ततो याति पराङ्मुखः ॥ स्नेहपाशेन बद्धो वै क्षणार्द्धान्मुच्यते ततः ॥

Having wept for a single muhūrta, he then turns away and departs. Bound indeed by the noose of affection, he is released from it after half a moment.

Verse 85

कस्य माता पिता कस्य कस्य भार्या सुतास्तथा ॥ युगे युगे तु वर्त्तन्ते मोहपाशेन बध्यते ॥

Whose is the mother, whose the father? Whose wife, and whose sons likewise? From age to age they recur; one is bound by the noose of delusion.

Verse 86

स्नेहभावेन कर्त्तव्यः संस्कारो हि मृतस्य च ॥ मातापितृसहस्राणि पुत्रदारशतानि च ॥

Indeed, the funerary observance for the dead should be performed with an attitude of affection. For there have been thousands of mothers and fathers, and hundreds of sons and spouses.

Verse 87

संसारेष्वनुभूतानि कस्य ते कस्य वा वयम् ॥ स्वयम्भुवा विधिः प्रोक्तः प्रेतसंस्कारलक्षणः ॥

Experienced through the cycles of worldly existence—whose are they, and whose indeed are we? The procedure was declared by Svayambhū (the Self-born), characterized as the rite for the preta.

Verse 88

प्रेतकार्ये निवृत्ते तु पितृत्वमुपजायते ॥ मासि मासि ह्यमायां वै कर्त्तव्यं पितृतर्पणम् ॥

When the rites for the departed (preta) have been completed, the deceased attains the status of an ‘ancestor’ (pitṛ). Therefore, on each new-moon day, the libation-offering to the ancestors (pitṛ-tarpaṇa) is to be performed.

Verse 89

एवमुक्त्वा स आत्रेयः पितृयज्ञविनिश्चयम् ॥ मुहूर्ते ध्यानमास्थाय तत्रैवान्तरधीयत ॥

Having thus stated the settled procedure regarding the pitṛ-yajña, the sage Ātreya entered meditation for a moment and vanished there itself.

Verse 90

नारद उवाच ॥ श्रुत्वा तु मृतसंस्कारमात्रेयोक्‍तं यथाविधि ॥ चातुवर्ण्यस्य सर्वस्य त्वया धर्मः प्रतिष्ठितः ॥

Nārada said: Having heard the funerary rites, as taught by Ātreya according to proper rule, it is by you that dharma has been established for the entire fourfold social order.

Verse 91

पितृयज्ञमुपश्राद्धे मासि मासि दिने तथा ॥ वर्त्तयन्ति यथान्यायमृषयश्च तपोधनाः ॥

The sages, rich in austerity, observe the pitṛ-yajña at the ancillary śrāddha and likewise on the monthly day, in accordance with proper convention.

Verse 92

निर्दिष्टं ब्राह्मणानां वै शूद्राणां मन्त्रवर्जितम् ॥ नेमिना च कृतं श्राद्धं ततः प्रभृति वै द्विजाः ॥

For Brāhmaṇas it is prescribed with mantras, while for Śūdras it is described as being without mantras. Nemi performed a śrāddha, and from that time onward the twice-born (dvija) followed this practice.

Verse 93

कुर्वन्ति सततं श्राद्धं नैमिश्राद्धं तदुच्यते ॥ स्वस्त्यस्तु ते महाभाग यास्यामि मुनिसत्तम ॥

They perform śrāddha continually; that is called the “Naimi-śrāddha.” Well-being be to you, O fortunate one; I shall depart, O best of sages.

Verse 94

एवमुक्त्वा मुनिश्रेष्ठो नारदो द्विजतत्तमः ॥ तेजसा द्योतयन्सर्वं गतः शक्रपुरं प्रति ॥

Having spoken thus, Nārada—the best of sages, the foremost among the twice-born—departed toward Śakra’s city, illuminating everything with his radiance.

Verse 95

एवं च पिण्डसंकल्पं श्राद्धोत्पत्तिश्च माधवि ॥ आत्रेयेणैव मुनिना स्थापितं ब्राह्मणेषु च ॥

Thus, O Mādhavi, both the formulation of the piṇḍa-offering and the origin of śrāddha were established among the Brāhmaṇas by the sage Ātreya himself.

Verse 96

अपाकद्रव्यं संगृह्य ब्रह्मणो वचनं यथा ॥ त्रिषु वर्णेषु कर्त्तव्यं पाकभोजनमित्युत ॥

Having gathered the uncooked materials, according to Brahmā’s instruction, it is said that the offering of a cooked meal is to be performed among the three varṇas (social orders).

Verse 97

पिता पितामहश्चैव तथैव प्रपितामहः ॥ जुहुयाद्ब्राह्मणमुखे तृप्तिर्भवति शाश्वती ॥

For the father, the grandfather, and likewise the great-grandfather, one should offer (the oblation) into the mouth of a Brāhmaṇa; thereby enduring satisfaction is attained (for the ancestors).

Verse 98

निपातदेशं संगृह्य शुचिदेशे समाहितः॥ नदीकूले निखाते वा प्रेतभूमिं विनिर्देशेत्॥

Having gathered the spot where the offering is to be set down, and being composed in a purified place, one should designate a “preta-ground”—either on a riverbank or in a dug-out place.

Verse 99

पतन्ति नरके घोरे तेनोच्छिष्टेन सुन्दरी॥ स्थण्डिले प्रेतभागं तु दद्यात्पूर्वाह्णिकं तु तम्॥

“O fair one,” through that (mismanaged) leftover impurity they fall into a dreadful hell; therefore, on a cleared ground one should give the portion meant for the departed—specifically as the morning rite.

Verse 100

प्रेतस्य च हितार्थाय धारयेत वसुन्धरे॥ पूर्वं संहृष्टतुष्टेन प्रेतभागं च दापयेत्॥

And for the welfare of the departed, O Vasundharā, one should maintain the rite with care; first, with a pleased and content disposition, one should cause the departed’s portion to be given.

Verse 101

तप्तवालुमयी भूमिः कण्टकैरुपसंस्तृता॥ तेन दुर्गाणि तरति दत्तयोपानहात्र वै॥

The ground is made of scorching sand and is strewn with thorns; by that gift, indeed, he crosses difficult passages—as if helped by footwear that has been given.

Verse 102

देवत्वं ब्राह्मणत्वं च प्रेतपिण्डे प्रदीयते॥ मानुषत्वं निवापेषु ज्ञातव्यं सततं बुधैः॥

Divine status and Brahmin status are said to be conferred through the preta-piṇḍa; human status is conferred through nivāpa offerings—this should be understood continually by the learned.

Verse 103

दृष्ट्वा तु प्रोषितं तेन उच्छिष्टं न विसर्जयेत्॥ ब्राह्मणे नाप्यनुज्ञातः शीघ्रं संरम्भयेत् ततः॥

But if one observes that the Brahmin (recipient) has gone away, one should not discard the leftovers on that account; and if a Brahmin has not granted permission, one should not hastily depart or proceed from there.

Verse 104

पश्चात्प्रेतं विसर्ज्यैवं दद्याद्दानं द्विजातये॥ निवापमन्नमशुचिं दद्याद्वायसतर्पणम्॥

Afterwards, having thus dismissed the preta, one should give a gift to a twice-born recipient; and one should offer the nivāpa food—though regarded as ritually impure—as tarpaṇa, a feeding for crows.

Verse 105

दातव्यं तु तृतीये च मासे सप्तनवेषु च॥ एकादशे तथा मासे दद्यात्सांवत्सरीं क्रियाम्॥

It should be given in the third month, and also in the seventh and ninth; likewise, in the eleventh month one should perform the annual rite.