Adhyaya 190: Determinative Exposition on Śrāddha and the Pitṛyajña (Ancestral Offering)

Verse 1

अथ श्राद्धपितृयज्ञनिश्चयप्रकरणम् ॥ धरण्युवाच ॥ देवमानुषतिर्यक्षु प्रेतेषु नरकेषु च ॥ आयान्ति जन्तवः केचिद्भूत्वा गच्छन्ति चापरे

Now begins the section on determining śrāddha and the pitṛ-yajña. Dharaṇī said: “Among gods, humans, animals, the departed, and in the hells as well—some beings come (are born/arrive), and others, having become [such], depart.”

Verse 2

स्वप्नोपममिमं लोकं ह्यात्मकर्म शुभाशुभम् ॥ वर्तते तिष्ठते देव तव मायाबलैर्जगत्

This world is indeed like a dream; one’s own actions—good and bad—operate here. O Deva, the universe functions and endures through the powers of your māyā.

Verse 3

क एते पितरो देव श्राद्धं भोक्ष्यन्ति योगतः ॥ आत्मकर्मवशाल्लोके गतिः पञ्चसु वर्तते ॥

“Who indeed are those ancestral beings, O God, who—by the proper rite—partake of the śrāddha? In the world, a being’s course (gati) proceeds in five ways, governed by one’s own actions (karma).”

Verse 4

कथं तं पिण्डसङ्कल्पं मासे मासे नियोजयेत् ॥ के भवन्ति च भोक्तारः श्राद्धे पिण्डान्पितृक्रियाः ॥

“How should one, month by month, appoint that intention and offering of the piṇḍa? And who are the partakers in a śrāddha—those for whom the piṇḍas and the ancestral rites are performed?”

Verse 5

निश्चयं श्रोतुमिच्छामि परं कौतूहलं हि मे ॥ पृथिव्या एवमुक्तस्तु देवो नारायणो हरिः ॥

“I wish to hear a definite conclusion, for my curiosity is great.” Thus addressed by Pṛthivī, the god Nārāyaṇa, Hari, prepared to respond.

Verse 6

वराहरूपी भगवान्प्रत्युवाच वसुन्धराम् ॥ श्रीवराह उवाच ॥ साधु भूमे वरारोहे सर्वधर्मव्यवस्थिते ॥

The Blessed Lord, in the form of Varāha, replied to Vasundharā: “Well spoken, O Earth—O excellent one—steadfast in the ordering of all dharmas.”

Verse 7

कथयिष्यामि ते देवि यन्मां त्वं परिपृच्छसि ॥ ये ते भवन्ति भोक्तारः पितृयज्ञेषु माधवि ॥

“I shall tell you, O Goddess, in detail what you ask of me: who those partakers are for you in the rites of pitṛ-yajña, O Mādhavī.”

Verse 8

पिता पितामहश्चैव तथैव प्रपितामहः ॥ क्रियते पिण्डसङ्कल्पो मासे ह्येकदिने तथा ॥

They are the father, the grandfather, and likewise the great-grandfather. For them, the saṅkalpa (ritual intention) for the piṇḍa-offering is performed—month by month—on a single day.

Verse 9

ज्ञात्वा नक्षत्रसंयोगं पितृपक्षे ह्युपागते ॥ तिथिं पर्वं विजानीयाद्येषु दत्तं महत्फलम् ॥

Having ascertained the conjunction of the nakṣatra when the Pitṛ-pakṣa has arrived, one should recognize the proper tithi and parvan; offerings given on those occasions yield great result.

Verse 10

केचिद्यजन्ति यज्ञं वै ब्रह्मयज्ञं द्विजातयः ॥ केचिद्यजन्ति सुभगे देवयज्ञं हुताशने ॥

Some twice-born indeed perform the sacrifice known as brahma-yajña. Others, O auspicious one, perform deva-yajña by offering oblations into the fire.

Verse 11

केचिच्च भूतयज्ञेन वर्त्तयन्ति सुमध्यमे ॥ केचिन्मनुष्ययज्ञेन पूजयन्ति गृहाश्रमे ॥

Some sustain their practice through bhūta-yajña, O slender-waisted one; and some, in the householder stage, honor others through manuṣya-yajña.

Verse 12

पितृयज्ञं च भो देवि शृणु वक्ष्यामि निश्चयम् ॥ ये यजन्ति वरारोहे क्रतूनेकशतैरपि ॥

And now, O Devī, listen: I shall set forth with certainty the pitṛ-yajña—even with regard to those who perform kratu-sacrifices by the hundreds, O excellent one.

Verse 13

सर्वे ते मयि वर्तन्ते सत्यमेतद्ब्रवीमि ते ॥ अग्निर्मुखं च देवानां हव्यकव्येषु माधवि ॥

“All those (ritual functions) abide in Me—this truth I declare to you. In offerings of havya and in kavya rites for the ancestors, O Mādhavī, Agni is called the ‘mouth’ of the gods.”

Verse 14

उत्तरोग्निरहं चैव दक्षिणाग्निरहं तथा ॥ अहम् आहवनीयोऽग्निः सर्वयज्ञेषु सुन्दरि ॥

“I am indeed the northern fire, and likewise I am the southern fire. I am the Āhavanīya fire in all sacrifices, O Sundarī.”

Verse 15

पावनः पावकश्चैव अहमेव व्यवस्थितः ॥ सर्वेष्वेव तु कार्येषु देवसत्रेषु माधवि ॥

“As the purifier and as the purifying fire, I alone am established; indeed, in all rites and in the devasatras (extended sacrificial sessions), O Mādhavī.”

Verse 16

वैश्वदेवे नियुञ्जीत ब्रह्मचारी शुचिः सदा ॥ भिक्षुको देवतीर्थेषु वानप्रस्थो यतिस्तथा ॥

“In the Vaiśvadeva rite one should appoint a brahmacārin, ever pure; likewise a mendicant at the sacred tīrthas of the gods, and so too a vānaprastha and a yati.”

Verse 17

एतान्न भोजयेच्छ्राद्धे देवतीर्थेषु पूजयेत् ॥ व्रतस्थान्संप्रवक्ष्यामि श्राद्धमर्हन्ति ये द्विजाः ॥

“One should not feed these persons at a śrāddha; rather, at the sacred tīrthas of the gods one may honor them. I shall now explain those who are observant of vows—the twice-born who are worthy recipients in śrāddha.”

Verse 18

उत्तमो गृहसन्तुष्टः क्षान्तो दान्तो जितेन्द्रियः ॥ उदासीनः सत्यसन्धः श्रोत्रियो धर्मपाठकः ॥

Excellent is one who is content in household life—patient, self-restrained, master of the senses; detached, committed to truth, a learned śrotriya, and a reciter and student of dharma.

Verse 19

दत्त्वा हुताशनायादौ देवतीर्थेषु सुन्दरि ॥ मुखेषु पश्चाद्ब्राह्मणस्य पित्रे दद्याद्यथाविधि ॥

Having first given to Hutāśana (Agni) at the gods’ sacred tīrthas, O Sundarī, thereafter, according to rule, one should give to the “mouths” (the officiating brāhmaṇas) and then to the father (as the śrāddha recipient).

Verse 20

चतुर्णामेव वर्णानां यद्यथा श्राद्धमर्हति ॥ तथा विधिः प्रयोक्‍तव्यः पितृयज्ञेषु सुन्दरि ॥

For the four varṇas, in whatever manner śrāddha is proper for each, in that same manner the procedure should be applied in the ancestral rites (pitṛyajñas), O Sundarī.

Verse 21

यन्न पश्यन्ति ते भोज्यं श्वानः कुक्कुटसूकराः ॥ ब्राह्मणाश्चाप्यपांक्तेया नराः संस्कारवर्जिताः ॥

At the śrāddha meal, there should be no food that is seen or reached by dogs, roosters, or pigs; likewise, brāhmaṇas unfit to sit in the ritual row, and men lacking the requisite saṃskāras, should not be present.

Verse 22

सर्वकर्मकरा ये च सर्वभक्षाश्च ये नराः ॥ एताञ्छ्राद्धे न पश्येत्तु पितृयज्ञेषु सुन्दरि ॥

And those who make their living by performing all kinds of services, and those who eat indiscriminately—one should not have these present at a śrāddha, nor in the ancestral rites (pitṛyajñas), O Sundarī.

Verse 23

एते पश्यन्ति यच्छ्राद्धं तच्छ्राद्धं राक्षसं विदुः ॥ मया प्रकल्पितो भागो बलये पूर्वमेव तु

Those who look for faults in the rite deem that Śrāddha to be “rākṣasa” (impure and obstructed). Yet a portion had already been appointed by me beforehand for Bali (the offering to attendant beings).

Verse 24

हृतं यदा तु त्रैलोक्यं शक्रस्यार्थे त्रिविक्रमॆ ॥ एवं श्राद्धं प्रतीक्षन्ति मन्त्रहीनमविक्रियम्

Just as, in the episode of Trivikrama, the three worlds were taken for the sake of Śakra (Indra), so too they lie in wait for a Śrāddha that lacks mantras and proper performance.

Verse 25

वर्जनीया बुधैरेते पितृयज्ञेषु सुन्दरि ॥ प्रच्छन्नं भोजयेच्छ्राद्धे तर्पयित्वा द्विजं शुचिः

The wise should avoid these in the ancestral rites, O fair one. In Śrāddha one should feed the invited recipient in a protected/covered manner, and—being pure—after first satisfying the dvija (the twice-born brāhmaṇa).

Verse 26

पितॄींस्तत्राह्वयेद्भूमे मन्त्रेण विधिपूर्वकम् ॥ पिण्डास्त्रयः प्रदातव्याः सह व्यञ्जनसंयुताः

There, O Earth, one should invoke the ancestors with mantras, in accordance with the prescribed procedure. Three piṇḍas (rice-balls) are to be offered, together with accompanying dishes.

Verse 27

पिता पितामहश्चैव तथैव प्रपितामहः ॥ अपसव्येन दातव्यं मासिमासि तिलोदकम्

To the father, the grandfather, and likewise the great-grandfather, sesame-water (tilodaka) is to be offered month by month, with the rite performed in the apasavya orientation (leftward, contrary to the usual).

Verse 28

एवं दत्तेन प्रीयन्ते पितरश्च न संशयः ॥ परमात्मा शरीरस्थो देवतानां मया कृतः

By offerings given in this manner, the ancestors are pleased—there is no doubt. The Supreme Self, abiding within the body, has been established by me as the inner presence of the deities.

Verse 29

त्रयस्तत्र वरारोहे देवगात्राद्विनिःसृताः ॥ पितृदेवा भविष्यन्ति भोक्तारः पितृपिण्डकान्

There, O lady of beautiful ascent, three beings proceeding forth from the bodies of the deities become ‘pitṛ-devas’—the enjoyers of the ancestral piṇḍa-offerings.

Verse 30

देवतासुरगन्धर्वा यक्षराक्षसपन्नगाः ॥ छिद्रं श्राद्धेऽस्य पश्यन्ति वायुभूता न संशयः

Devas, asuras, gandharvas, yakṣas, rākṣasas, and serpentine beings—becoming like wind (subtle and mobile)—perceive any breach in this Śrāddha; there is no doubt.

Verse 31

पितृयज्ञं विशालाक्षि ये कुर्वन्ति विदो जनाः ॥ आयुः कीर्तिं बलं तेजो धनपुत्रपशुस्त्रियः

O large-eyed one, those discerning people who perform the ancestral rite (pitṛyajña) obtain longevity, reputation, strength, vigor, and prosperity—including wealth, children, livestock, and family welfare.

Verse 32

ददन्ते पितरस्तस्य आरोग्यं नात्र संशयः ॥ आत्मकर्मवशाल्लोकान् प्राप्नुवन्तीह शोभनान्

His ancestors grant him health—there is no doubt. And, under the governance of one’s own actions (karma), one attains auspicious worlds hereafter as the consequence of one’s deeds.

Verse 33

तिर्यग्भ्यश्च विमुच्यन्ते प्रेतभावेन मानवाः ॥ नरके पच्यमानानां त्राता भवति मानवः ॥

Even those who have fallen into animal states are released, when aided through the condition of being a preta; and for those being tormented in hell, a human becomes a rescuer.

Verse 34

पूजकः पितृदेवानां सर्वकालं गृहाश्रमे ॥ द्विजातींस्तर्पयित्वा तु पूर्णेन विधिना नरः ॥

In the householder stage, a man should at all times be a reverent worshipper of the ancestral deities; and, having satisfied the twice-born with offerings, he should perform it according to the complete rite.

Verse 35

अक्षय्यं तस्य मन्यन्ते पितरः श्राद्धतर्पिताः ॥ नरा ये पितृभक्तास्ते प्राप्नुवन्ति परां गतिम् ॥

The Fathers, satisfied by the śrāddha, regard his offering as imperishable; and those people who are devoted to the ancestors attain the highest course of destiny.

Verse 36

सात्विकं शुक्लपन्थानमेतॆ यान्ति विदो जनाः ॥ पुनरन्यत्प्रवक्ष्यामि शृणु तत्त्वेन सुन्दरि ॥

These wise people proceed along the sāttvika ‘white path’. Again I shall explain something further—listen with attentive understanding, O fair one.

Verse 37

कल्पान्तं पच्यमानापि त्रायन्ते येन मानवाः ॥ तेषां पुत्राश्च पौत्राश्च कदाचिदपि सुन्दरि ॥

Even if they are tormented until the end of an aeon, by this means people are delivered; and their sons and grandsons, at some time, O fair one, also partake in that deliverance.

Verse 38

मुंचन्ति जलबिन्दूंश्च अमां प्राप्य जलाशये ॥ तेनैव भविता तृप्तिस्तेषां निरयगामिनाम् ॥

They let fall even drops of water, having reached a water-reservoir on the new-moon day; by that alone satisfaction arises for those destined for hell.

Verse 39

ये वै श्राद्धं प्रकुर्वन्ति तर्पयित्वा द्विजातयः ॥ दत्त्वा तिलोदकं पिण्डान् पितृभ्यो भक्तिभावतः ॥

Those twice-born who perform the śrāddha—having first offered tarpaṇa for their satisfaction, and having given sesame-water and piṇḍas (rice-balls) to the ancestors with a devotional disposition—

Verse 40

निरयात्तेऽपि मुच्यन्ते तृप्तिर्भवति चाक्षया ॥ गृह्य चोदुम्बरं पात्रं कृत्वा तत्र तिलोदकम् ॥

They too are released from hell, and their satisfaction becomes inexhaustible. Taking a vessel made of udumbara wood and preparing sesame-water in it—

Verse 41

विप्राणां वचनं कृत्वा यथाशक्त्या च दक्षिणा ॥ देया तेषां तु विप्राणां पितॄणां मोक्षणाय च ॥

Having followed the instruction of the learned brāhmaṇa priests, one should give dakṣiṇā (a gift-fee) according to one’s capacity; it is to be given to those priests as well, for the sake of the ancestors’ release.

Verse 42

देयो नीलो वृषस्तत्र नरकार्त्तिविनाशनः ॥ नीलषण्डस्य लाङ्गूले तोयमप्युद्धरेद्यदि ॥

There a blue bull is to be given, as a destroyer of the distress of hell. And if one were to draw up even water at the tail of the “blue bull” (nīlaṣaṇḍa)—

Verse 43

षष्टिवर्षसहस्राणि पितरस्तेन तर्पिताः ॥ मुक्तमात्रेण शृङ्गेण नीलषण्डेन सुन्दरि ॥

For sixty thousand years the ancestors are satisfied by him, O fair one, by merely the horn of the blue bull when it has been set free.

Verse 44

उद्धृतो यदि सुश्रोणि पङ्कः शृङ्गेण तेन च ॥ बान्धवाः पितरस्तस्य निरये पतितास्तु ये ॥

If, O well-hipped one, mud is lifted up with that horn, then his relatives—his ancestors—who have fallen into hell are to be understood as rescued thereby.

Verse 45

तानुद्धृत्य वरारोहे सोमलोकं स गच्छति ॥ मुक्तेन नीलषण्डेन यत्पुण्यं जायते भुवि ॥

Having lifted them up, O you of graceful ascent, he goes to the world of Soma. Whatever merit arises on earth through the setting-free of the blue bull—

Verse 46

एष धर्मो गृहस्थानां पुत्रपौत्रसमन्विताः ॥ त्रातारश्च भविष्यन्ति वर्तयन्तो यथासुखम् ॥

This is the dharma of householders: endowed with sons and grandsons, they become protectors and supporters, carrying on life in due ease.

Verse 47

पिपीलिकादिभूतानि जङ्गमाश्च विहङ्गमाः ॥ उपजीवन्ति सुश्रोणि गृहस्थेषु न संशयः ॥

Creatures beginning with ants, and moving beings, and birds—O well-hipped one—depend for their livelihood upon householders; of this there is no doubt.

Verse 48

एवं गृहाश्रमो मूलं धर्मस्तत्र प्रतिष्ठितः ॥ मासिमासि तु ये श्राद्धं प्रकुर्वन्ति गृहाश्रमे ॥

Thus, the householder-āśrama is the root; dharma is established there. And those who, month after month, perform śrāddha within the householder-āśrama—

Verse 49

तिथौ पर्वणि ये चैव स्वपितॄींस्तारयन्ति वै ॥

And those who, on the lunar date (tithi) and on festival junctures (parvan), indeed deliver and aid their own ancestors—

Verse 50

न यज्ञदानाध्ययनोपवासैस्तीर्थाभिषेकैरपि चाग्निहोत्रैः ॥ दानैरनेकैर्विधिसम्प्रदत्तैर्न तत्फलं श्राद्धगृहस्य धर्मे ॥

Not by sacrifices, gifts, study, or fasts; nor even by bathing at pilgrimage tīrthas, nor by agnihotra rites; nor by many donations given according to rule—does one obtain that very fruit which belongs to the dharma of the śrāddha-performing householder.

Verse 51

पितरो निर्गतास्तत्र ब्रह्मविष्णुशरीरगाः ॥ पिता पितामहश्चैव तथैव प्रपितामहः ॥

There, the ancestors proceed forth, embodied in the forms of Brahmā and Viṣṇu. (These are) the father, the grandfather, and likewise the great-grandfather.

Verse 52

एवं क्रमेण वै तत्र पितृदेवा वसुन्धरे ॥ देवताः कश्यपोत्पन्ना श्राद्धेषु विनियोजिताः ॥

Thus, in due sequence there, O Vasundharā, the Pitṛ-deities—divinities born of Kaśyapa—are assigned for employment in śrāddha rites.

Verse 53

तत एते न जानन्ति देवाः शक्रपुरोगमाः ॥ ईश्वरश्च न जानाति आत्मदेहविनिःसृताः ॥

Therefore even the gods, led by Śakra (Indra), do not recognize them; and even the Lord does not recognize those who have departed from their own bodies.

Verse 54

न च ब्रह्मा विजानाति निःसृतो मम मायया ॥ एवं मायामयौ भूमौ ब्रह्मरुद्रौ बहिष्कृतौ ॥

And Brahmā too does not discern him, for he has been sent forth by my māyā. Thus, O Earth, Brahmā and Rudra—formed through māyā—are kept outside, excluded.

Verse 55

कृत्वा वै पिण्डसङ्कल्पं दर्भानास्तीर्य भूतले ॥ तेन ते पितृपिण्डेन पितृदेवा वसुन्धरे ॥

Having indeed formed the intention for the piṇḍa-offering and having spread darbha-grass upon the ground, with that ancestral piṇḍa, O Vasundharā, the Pitṛ-deities were honored and duly served.

Verse 56

अजीर्णेनाभिपीड्यन्ते भुज्यन्ते न च सुन्दरि ॥ ततो दुःखेन सन्तप्ताः पद्यन्ते सोममेव च ॥

They are afflicted by indigestion and cannot partake of the offering, O fair one. Then, scorched by suffering, they approach Soma as well.

Verse 57

दृष्टाः सोमेन सुष्रोणि देवताजीर्णपीडिताः ॥ स्वागतेनाथ वाक्येन पूजितास्तदनन्तरम् ॥

Seen by Soma—those deities afflicted by indigestion—O fair-hipped one, were then honored immediately afterward with words of welcome.

Verse 58

सोम उवाच ॥ देवताः कस्य चोत्पन्ना दुखिताः केन हेतुना ॥ एवं तु भाषमाणस्य सोमस्य तदनन्तरम् ॥

Soma said: “Of whose progeny are you deities, and for what reason do you suffer?” Immediately thereafter, as Soma spoke thus…

Verse 59

श्राद्धे नियुक्तास्तैस्तु पितृपिण्डेन तर्पिताः ॥ अजीर्णं जायते सोम तेन वै दुःखिता वयम् ॥

“In the śrāddha, they appointed and invited us, and we were gratified by the ancestral piṇḍa. Indigestion arises, O Soma; because of that we are indeed distressed.”

Verse 60

सोम उवाच ॥ सखा चाहं भविष्यामि त्रयाणां च चतुर्थकः ॥ सहितास्तत्र गच्छामो यथा श्रेयो भविष्यति ॥

Soma said: “I too will become a companion—being the fourth among the three. Let us go there together, so that what is beneficial may come about.”

Verse 61

एवमुक्तास्तु सोमेन पितृदेवास्तदन्तरे ॥ सोमं सोमेन गच्छन्ति श्रेयस्कामा वसुन्धरे ॥

Thus addressed by Soma, the Pitṛ-deities in the meantime proceed—seeking what is beneficial—along with Soma, O Vasundharā.

Verse 62

ऊचुस्ते सोममेवापि वाक्यं नः श्रूयतामिति ॥ त्रयस्तु पितरो देवा ब्रह्मविष्णुहरोद्भवाः ॥

They said to Soma as well: “Let our statement be heard.” “The three fathers are deities, born from Brahmā, Viṣṇu, and Hara (Rudra/Śiva).”

Verse 63

शरण्यं शरणं देवं ब्रह्माणं पद्मसम्भवम् ।। मेरुशृङ्गे सुखासीनं ब्रह्मर्षिगणसेवितम्

Seeking refuge in the refuge-bestowing deity—Brahmā, the lotus-born—they beheld him seated at ease upon the peak of Meru, attended by hosts of brahmarṣis.

Verse 64

य एते पितरो देव दुःखिताजीरनपीडिताः ।। आगताः शरणं चात्र सोमं सोमेन सत्तम

“These ancestral fathers, O deity, afflicted by suffering and oppressed by the ailments of debility and age, have come here for refuge—together with Soma. O best among the Somans,”

Verse 65

यथा नश्यन्ति जीर्णानि तथा कुरु पितामह ।। मुहूर्तं ध्यानमास्थाय ईश्वरं च ददर्श ह

“As worn-out things perish, so act, O Pitāmaha (Grandfather).” Then, having undertaken meditation for a moment, he beheld Īśvara.

Verse 66

उवाच वचनं तत्र ब्रह्मा योगीश्वरं प्रति ।। एते ते पितरो देव दुःखिताजीरनपीडिताः

There Brahmā spoke to Yogīśvara: “These are your ancestral fathers, O deity—distressed and afflicted by debility and disease.”

Verse 67

आगताः शरणं चात्र सोमेन सहिताः मम ।। आचक्ष्व निर्मिता येन यथा श्रेयो भवेत् तव

“They have come here to me for refuge, accompanied by Soma. Explain by what means they were constituted and ordained, so that for you welfare and the right outcome may arise.”

Verse 68

ब्रह्मणा चैवमुक्तस्तु ईश्वरः परमेश्वरः ।। मुहूर्तं ध्यानमास्थाय दिव्यं योगं च माधवि

Thus addressed by Brahmā, Īśvara—the Supreme Lord—entered meditation for a moment, taking up a divine yoga, O Mādhavī.

Verse 69

पश्यते ईश्वरं तत्र योगवेदाङ्गनिर्मितम् ।। विस्मयं परमं गत्वा ब्रह्माणं वाक्यमब्रवीत्

There he beheld Īśvara, spoken of as constituted of yoga and the limbs of the Veda; and, entering profound astonishment, he addressed words to Brahmā.

Verse 70

निर्मिता विष्णुना ब्रह्मन् वैष्णव्या मायया च ते ।। प्रथमं पितरौ देवा ये च श्रेष्ठा भवन्ति ते

“They were constituted by Viṣṇu, O Brahman, and also by Vaiṣṇavī māyā. The first are the two Pitṛ-deities; and those who are foremost become such in that rank.”

Verse 71

पिता तु ब्रह्मदैवत्यो मम गात्राद्विनिर्मितः ।। पितामहो विष्णुदेवो विष्णुगात्राद्विनिर्मितः

“The Father is associated with Brahmā as his deity and is fashioned from my body; the Grandfather is a Viṣṇu-deity, fashioned from Viṣṇu’s body.”

Verse 72

प्रपितामहो रुद्रदेवो मम गात्राद्विनिर्मितः ।। श्राद्धे नियोजितास्तेऽत्र मर्त्येषु पितृदेवताः

“The great-grandfather is a Rudra-deity, fashioned from my body. In śrāddha rites, these Pitṛ-deities are appointed here among mortals.”

Verse 73

आगताः शरणं ब्रह्मन् सोमेन सहिताः यदि ॥ येन नश्यत्यजीर्णं च पितॄणां च सुखं भवेत्

If they have come seeking refuge, O Brahmin, together with Soma—by which indigestion is destroyed and well-being for the Pitṛs arises…

Verse 74

शृणु तत्ते प्रवक्ष्यामि ब्रह्मन् लोकपितामह ॥ शाण्डिल्यपुत्रस्तेजस्वी धूम्रकेतुर्विभावसुः

Listen; I shall explain it to you, O Brahmin—said the Grandfather of the worlds: the radiant son of Śāṇḍilya, Dhūmraketu, Vibhāvasu (Fire).

Verse 75

श्राद्धे तु प्रथमं तस्य दातव्यं मानुषेषु वा ॥ सह तेनैव भोक्तव्यं पितृपिण्डविसर्जितम्

In the śrāddha, it should first be given to him (Agni / the designated recipient), or among humans (i.e., through the human officiants); and the portion connected with the piṇḍa released for the Pitṛs is to be eaten together with that offering.

Verse 76

ईश्वरैनेवमुक्तस्तु ब्रह्मा कमलसम्भवः ॥ आहूय मनसा चैव ह्यागतो हव्यवाहनः

Thus addressed by the Lord, Brahmā, born from the lotus, summoned him by mind alone; and Havyavāhana (Agni), the carrier of oblations, arrived.

Verse 77

प्रदीप्तस्तेजसा वह्निः सर्वभक्षो हुताशनः ॥ योजितः पञ्चयज्ञेषु ब्रह्मणा मम मायया

Blazing with radiance, Vahni—Hutāśana, the all-consuming fire—was appointed among the five sacrifices by Brahmā, through my (the Lord’s) māyā.

Verse 78

ब्रह्माग्निं भाषते तत्र शृणुष्व च हुताशन ॥ भोक्तव्यं प्रथमं ब्रह्मन् पितृपिण्डविसर्जितम्

There Brahmā spoke to Agni: “Listen, O Hutāśana—first, O Brahmin, the portion connected with the piṇḍa consigned for the Pitṛs is to be eaten first.”

Verse 79

त्वया भुक्तेति भोक्ष्यन्ति देवताः समरुद्गणाः ॥ भोक्तव्यं मध्यमं श्राद्धं पथ्यं अन्नं च वै सह

“When it has been eaten by you,” the deities together with the hosts of the Maruts will partake. The middle portion of the śrāddha is to be eaten, along with suitable and wholesome food.

Verse 80

पश्चाद्दत्तं तु तं पिण्डं सह सोमेन भुञ्जते ॥ ब्रह्मणा ह्येवमुक्तास्तु पितृदेवहुताशनाः

But the piṇḍa given afterwards is eaten together with Soma. Thus addressed by Brahmā, the Pitṛs, the gods, and Hutāśana (Agni) act accordingly.

Verse 81

प्रस्थिताः सह सोमेन देवतास्ता वसुन्धरे ॥ पितृयज्ञं वरारोहे भोक्ष्यन्ति सहिताः सदा

Those deities departed together with Soma, O Vasundharā. In the Pitṛyajña, O Varārohā, they will partake—together—always.

Verse 82

पश्चात्पिण्डान्प्रदद्याच्च दर्भानास्तीर्य भूतले ॥ प्रथमं ब्रह्मणोऽंशाय दद्यात्पिण्डं विधानतः

Afterwards one should offer the piṇḍas, having spread darbha grass upon the ground. First, according to rule, one should give a piṇḍa as the portion belonging to Brahmā.

Verse 83

पितामहाय रुद्रांशसम्भूताय तु मध्यमम् ॥ प्रपितामहाय विष्णोस्तु दद्यात्पिण्डं महीतले

On the ground, one should offer the middle piṇḍa to the grandfather—said to be born of a portion of Rudra—and a piṇḍa to the great-grandfather, associated here with Viṣṇu.

Verse 84

विधिना मन्त्रपूर्वेण श्राद्धं कुर्वन्ति ये नराः ॥ तेषां वरं प्रयच्छन्ति पितरः श्राद्धतर्पिताः

Those who perform śrāddha according to the prescribed procedure and preceded by mantras—satisfied by that śrāddha, the ancestors grant them a boon.

Verse 85

मम मायाबलेनैव कृतं श्राद्धं द्विजातिभिः ॥ अपाङ्क्तेयांस्तथा विप्रान्प्रवक्ष्यामि वसुन्धरे

By the force of my māyā alone, śrāddha has been performed by the twice-born; and now, O Vasundharā, I shall explain those brāhmaṇas who are to be regarded as apāṅkteya, ‘not fit to sit in the line.’

Verse 86

नपुंसकाश्चित्रकारा वसुपालविनिन्दकाः ॥ कुनखाः श्यावदन्ताश्च काणाश्च विकटोदऱाः

Eunuchs; painters; those who disparage Vasupāla; those with deformed nails; those with darkened teeth; the one-eyed; and those with misshapen bellies—these are listed as disqualified.

Verse 87

नर्त्तका गायनाश्चैव तथा रङ्गोपजीविनः ॥ वेदविक्रयिणश्चैव सर्वे याजकयाजकाः

Dancers, singers, and those who make a living from the stage; those who sell the Veda; and all who act as priests for hire or arrange such priestly services—these are listed as disqualified.

Verse 88

राजोपसेवकाश्चैव वाणिज्यक्रयविक्रयाः ॥ ब्रह्मयोन्यां समुत्पन्नाः सङ्कीर्णा पतिताश्च ये

Those who serve kings, and those engaged in commerce—buying and selling; and those born in a brāhmaṇa lineage who are of mixed status, as well as those described as fallen—these are regarded as disqualified.

Verse 89

असंस्कारप्रवृत्ताश्च शूद्रकर्मोपजीविनः ॥ शूद्रकर्मकरा ये च गणका ग्रामयाजकाः

Those who live without the prescribed saṁskāras; those who subsist by śūdra-type occupations; those who perform such work; accountants/arithmeticians; and village priests—these are regarded as disqualified.

Verse 90

दीक्षितः क्रोडपृष्ठश्च यश्च वार्धुषिको द्विजः ॥ विक्रेतारो रसानां च ये च वैश्योपजीविनः

An initiated person (dīkṣita); one called kroḍapṛṣṭha; and the twice-born who is a moneylender (vārdhuṣika); sellers of rasa (condiments/juices); and those who live by vaiśya-type livelihood—these are regarded as disqualified.

Verse 91

सर्वकर्मकरा ये च सर्वविक्रयिणस्तथा ॥ एतान्न भोजयेच्छ्राद्धे पितरर्थे च वसुन्धरे

Those who do all kinds of work and those who sell all kinds of things—one should not feed such persons at a śrāddha intended for the ancestors, O Vasundharā.

Verse 92

दूराध्वानं गता ये च तत्र कर्मोपजीविनः ॥ रसविक्रयिणश्चैव शैलूषस्तिलविक्रयी

Those who have gone on long journeys and make their living there; sellers of rasa (condiments/juices); an actor (śailūṣa); and a seller of sesame—these are regarded as disqualified.

Verse 93

श्राद्धकालमनुप्राप्तं राजसं तं विदुर्बुधाः ॥ अन्ये ये दूषिता देवि द्विजरूपेण राक्षसाः

The wise know that, at the time of śrāddha, a rājasa disposition has arisen. And there are others, O Goddess—corrupting forces: rākṣasas appearing in the guise of brāhmaṇas.

Verse 94

एतन्न पश्येच्छ्राद्धेषु पितृपिण्डेषु माधवि ॥ अपाङ्क्तेयाँस्तथा विप्रान्भुञ्जतः पश्यतो द्विजान्

O Mādhavī, one should not allow these to be present at śrāddhas or at the piṇḍa offerings to the ancestors; likewise, one should avoid unfit (apāṅkteya) brāhmaṇas, and also brāhmaṇas who eat while watching others eat.

Verse 95

पितरस्तस्य षण्मासं दुःखमृच्छन्ति दारुणम् ॥ न्यस्तपात्रं द्रुतं कुर्यात्प्रायश्चित्तमुभौ धरे

His ancestors undergo severe suffering for six months. Therefore, having set aside the ritual vessel, one should promptly perform an expiation (prāyaścitta) here on earth.

Verse 96

धृतं तु जुहुयादग्नावादित्यं चावलोकयेत् ॥ पुनरावपनं कृत्वा पितरं च पितामहान्

One should offer ghee into the fire and look upon the Sun; then, having performed the re-offering (punar-āvapana), one should proceed to honor the ancestors and the grandfathers.

Verse 97

गन्धपुष्पं च धूपं च दद्यादर्घ्यं तिलोदकम् ॥ यथाविधिं च विप्राय भोजयेच्च पुनः शुचिः

One should present fragrance, flowers, and incense, and offer arghya with sesame-water; and, purified again, one should feed the brāhmaṇa according to rule.

Verse 98

पुनश्चान्यत्प्रवक्ष्यामि शृणु तत्त्वेन सुन्दरि ॥ ज्ञानशुद्धेन विप्रेण मन्त्रशुद्धिं यथाविधि

Again I shall explain something further—listen in truth, O fair one: the proper purification and correctness of mantra, according to rule, is ensured by a brāhmaṇa whose knowledge is pure.

Verse 99

मृतान्नं ये न भुञ्जन्ति कदाचिदपि माधवि ॥ वैश्वदेवेषु दातव्यं श्राद्धेषु च न योजयेत्

O Mādhavī, as for those who never eat food connected with funerary contexts: such food should be given in the vaiśvadeva offering, and it should not be employed in śrāddha rites.

Verse 100

दम्भकारकृतोच्छिष्टं कृत्वा तु नरकं व्रजेत् ॥ प्रायश्चित्तं प्रवक्ष्यामि यथा शुध्यन्ति ते नराः

Having produced or dealt in leftovers arising from hypocrisy and ostentation, one goes to naraka, a state of suffering. I shall explain the expiation by which those people become purified.

Verse 101

माघमासे तु द्वादश्यां सर्पिर्युक्तं तु पायसम् ॥ स लिहेन्मधुमांसॆन तर्पयित्वा द्विजातयः

In the month of Māgha, on the twelfth tithi, one should prepare rice-milk (pāyasa) mixed with ghee; having satisfied the twice-born (dvijāta), he then partakes of it together with honey and meat, as stated in the text.

Verse 102

सवत्सां कपिलां दद्यादात्मनः शुद्धिकामुकः ॥ पुनः श्राद्धं प्रकुर्वीत चात्मनः शुभकामुकः

Desiring his own purification, one should give a kapilā— a tawny cow—together with her calf; and desiring his own well-being, one should then perform the śrāddha again.

Verse 103

स्नानोऽपलेपनं भूमे कृत्वा विप्रान्प्रमन्त्रयेत् ॥ दन्तकाष्ठं विसृज्यैव ब्रह्मचारी शुचिर्भवेत् ॥

O Earth, having completed bathing and anointing, one should ritually address and consecrate the brāhmaṇas with appropriate mantras; and, abandoning the tooth-stick, the brahmacārin should remain pure.

Verse 104

यत्नेन मिथुनं श्राद्धे भोजयित्वा विसर्ज्जयेत् ॥ अमायां च विशालाक्षि दन्तकाष्ठं न खादयेत् ॥

With care, at a śrāddha one should feed a pair of brāhmaṇas and then dismiss them; and on the new-moon day, O large-eyed one, one should not chew the tooth-stick.

Verse 105

अमायां तु च यो मूर्खो दन्तकाष्ठं हि खादति ॥ हिंसितो हि भवेत्सोमो देवताः पितरस्तथा ॥

But on the new-moon day, the foolish person who indeed chews the tooth-stick is said to harm Soma, and likewise the deities and the ancestors.

Verse 106

प्रभातायां तु शर्वर्यामुदिते च दिवाकरे ॥ दिवाकृत्यं ततो गृह्य विप्रस्य विधिपूर्व्वकम् ॥

At dawn, when the night has passed and the sun has risen, having then completed the daytime duties, one should proceed in due form to the brāhmaṇa (who officiates or receives).

Verse 107

श्मश्रुकर्म च कर्त्तव्यं नखानां छेदनानि च ॥ स्नापनाभ्यञ्जने दद्यात्पितृभक्तेन सुन्दरी ॥

Shaving or grooming should be done, and the cutting of nails as well; and for bathing and anointing, one devoted to the ancestors should provide what is needed—O fair one.

Verse 108

पक्वान्नं तत्र वै कार्यं सुविमृष्टं च शुद्धितः ॥ वृत्ते तु तत्र मध्याह्ने श्राद्धारम्भं तु कारयेत् ॥

There one should prepare cooked food, thoroughly cleaned and purified; and when midday has arrived, one should commence the śrāddha there.

Verse 109

आसनं कल्पयित्वा तु आवाह्य तदनन्तरम् ॥ अर्घ्यं दत्त्वा विधानेन गन्धमाल्यैः प्रपूज्य च ॥

Having arranged a seat and then invoked them thereafter, having offered arghya according to the prescribed procedure, one should also duly honor them with fragrance and garlands.

Verse 110

धूपं दीपं तथा वस्त्रं तिलोदकमथापि वा ॥ पात्रं च भोजनस्यार्थे विप्राग्रे धारयेत्तथा ॥

Incense, a lamp, and cloth, and also sesame-water; and likewise a vessel for the purpose of the meal—one should place these in front of the brāhmaṇa.

Verse 111

भस्मना मण्डलं कार्यं पङ्क्ति दोषनिवारकम् ॥ अग्निकार्यं ततः कृत्वा अन्नं च परिवेषयेत् ॥

With ash one should make a circle, removing defects (or inauspiciousness) affecting the dining row; then, having performed the fire-rite, one should serve the food.

Verse 112

तत्र कार्यो न सङ्कल्पः पितॄन्नुद्दिश्य सुन्दरी ॥ यथासुखेन भोक्तव्यमिति ब्रूयाद्द्विजं प्रति ॥

There, O fair one, no formal saṅkalpa (ritual resolve) is to be made with reference to the ancestors; rather, one should say to the twice-born: ‘Eat comfortably, as you please.’

Verse 113

रक्षोघ्नमन्त्रपाठांश्च श्रावयीत विचक्षणः ॥ तृप्तं तु ब्राह्मणं दत्त्वा दद्याद्वै विकिरं ततः ॥

The discerning officiant should have the recitations of protective, rākṣasa-destroying mantras heard. Then, having satisfied and honored the brāhmaṇa, one should thereafter offer the vikira, the scattering-offering.

Verse 114

उत्तरीयासनं दत्त्वा पिण्डप्रश्नं तु कारयेत् ॥ दक्षिणाभिमुखो भूत्वा दर्भानास्तीर्य भूतले ॥

Having provided an upper garment and a seat, one should then conduct the inquiry concerning the piṇḍa-offering. Facing south, one should spread darbha-grass upon the ground.

Verse 115

पिण्डदानं प्रकुर्वीत पित्रादित्रितये तथा ॥ पिण्डानां पूजनं कार्यं तन्तुवृद्ध्यै यथाविधि ॥

One should perform the offering of piṇḍas to the ancestral triad beginning with the father. The worship of the piṇḍas should be carried out according to rule, for the increase of lineage-continuity.

Verse 116

ब्राह्मणस्य च हस्ते तु दद्यादक्षय्यमात्मवान् ॥ दक्षिणाभिः प्रतोष्यापि स्वस्ति वाच्यं विसर्जयेत् ॥

A self-controlled person should place the imperishable gift into the brāhmaṇa’s hand. Having also gratified him with honoraria (dakṣiṇā), one should dismiss him after pronouncing words of well-being (svasti).

Verse 117

पिण्डास्त्रयस्तु वसुधे यावत्तिष्ठन्ति भूतले ॥ अप्यायमानाः पितरस्तावत्तिष्ठन्ति वै गृहे ॥

O Vasudhā, as long as the three piṇḍas remain upon the ground, so long do the ancestors—being nourished—remain present in the household.

Verse 118

वैष्णवी काश्यपी चेति अक्षया चेति नामतः ॥ भक्षयेत्प्रथमं पिण्डं पत्न्यै देयं तु मध्यमम् ॥

They are named “Vaiṣṇavī,” “Kāśyapī,” and “Akṣayā.” One should consume the first piṇḍa; the middle one, however, should be given to the wife.

Verse 119

तृतीयमुदके दद्याच्छ्राद्धे एवं विधिः स्मृतः ॥ पितृदेवांश्च विसृजेत् ततश्च प्रणमेत् तान् ॥

The third should be placed into water; in śrāddha this is remembered as the procedure. One should then dismiss the ancestral deities (pitṛ-devas), and afterwards bow to them.

Verse 120

एवं दत्तेन तुष्यन्ति पितृदेवा न संशयः ॥ दीर्घायुष्यं प्रयच्छन्ति पुत्रपौत्रधनानि च ॥

By offerings given in this manner, the ancestral deities are satisfied—there is no doubt. They grant long life, and also sons, grandsons, and prosperity.

Verse 121

ज्ञानोत्तमेषु विप्रेषु दद्याच्छ्राद्धं विधानतः ॥ अन्यथा तत्तु वै श्राद्धं निष्फलं नास्ति संशयः ॥

One should offer śrāddha, according to the prescribed procedure, to brāhmaṇas who are foremost in knowledge. Otherwise, that śrāddha is indeed fruitless—there is no doubt.

Verse 122

मन्त्रहीनं क्रियाहीनं यः श्राद्धं कुरुते द्विजः ॥ मद्भक्तस्यासुरेन्द्रस्य फलं भवति भागतः ॥

If a twice-born person performs śrāddha lacking mantras and lacking proper actions, its result accrues as a share to an asura-lord who is devoted to me.

Verse 123

उद्धरेद्यदि पात्रं तु ब्राह्मणो ज्ञानवर्जितः॥ राक्षसैर्ह्रियते तच्च भुञ्जतस्तस्य सुन्दरि॥

If, however, a brāhmaṇa devoid of knowledge assumes the status of a qualified recipient (pātra), then that offering is said to be carried off by rākṣasas as he consumes it, O fair one.

Verse 124

एतत्ते कथितं भद्रे पितृकार्यमनुत्तमम्॥ उत्पतिश्चैव दानं च यत्पुण्यं कथितं तव॥

Thus, O auspicious one, the unsurpassed rite for the ancestors (pitṛkārya) has been explained to you; and the sacred merit connected with the arising (of results) and with giving (dāna) has also been described to you.

Verse 125

अपरं चापि वसुधे किमन्यच्छ्रोतुमिच्छसि।

And further, O Vasudhā (Earth), what else do you wish to hear?

Verse 126

करिष्यन्ति च ये श्राद्धं श्रद्धया ज्ञानिनो जनाः॥ तत्सर्वं कथयिष्यामि श्रूयतां शुभ लोचने॥

And as for those learned people who will perform śrāddha with sincere faith—of all that I shall explain; let it be heard, O you of auspicious eyes.

Verse 127

तस्करा लेखकाऱाश्च याजका रङ्गकारकाः॥ शौलिका गिरिका ये च दाम्भिका ये च माधवि॥

Thieves, scribes, professional sacrificers, and stage-performers; and also the śaulikas, the girikas, and the deceitful—O Mādhavī.

Verse 128

प्रेतान्नं भुञ्जमानास्तु श्राद्धमर्हन्ति ये द्विजाः॥ तेषां दोषं प्रवक्ष्यामि भुक्तं भोजयते तु सः॥

As for those twice-born who partake of pretānna yet are deemed eligible for a śrāddha meal, I shall declare their fault: indeed, he makes others eat what has already been eaten.

Verse 129

स्वागतं च तथा कृत्वा पाद्यार्थं सलिलं शुचि॥ पाद्यं दत्त्वा तु विप्राय गृहस्याभ्यन्तरं नयेत्॥

Having duly offered a welcome, one should present clean water for washing the feet; and after giving pādya to the brāhmaṇa, one should lead him into the interior of the house.

Verse 130

उपस्पृश्य शुचिर्भूत्वा दद्याच्छान्त्युदकानि च॥ प्रणम्य शिरसा भूमौ निवापस्य च धारिणीः॥

Having performed purification by touching water and becoming clean, one should give the waters of appeasement (śānty-udaka) as well; and, bowing with the head to the ground, one should honor the bearers connected with the nivāpa offering.

Verse 131

वेदविद्याव्रतस्नातो सुविमृष्टान्नभोजकः॥ ईदृशान्भोजयेच्छ्राद्धे पितृयज्ञेषु माधवि॥

One who is trained in Veda and learning, has completed observances and ritual bathing, and who eats well-prepared, pure food—such persons should be fed at śrāddha and in offerings to the ancestors, O Mādhavī.

Verse 132

प्रणम्य शिरसा देवीर्निर्वापस्य च धारिणीः॥ वैष्णवी काश्यपी चेति अजया चेति नामतः॥

Bowing with the head, one should honor the goddesses who are the bearers associated with the nirvāpa offering—by name: Vaiṣṇavī, Kāśyapī, and Ajayā.

Verse 133

अज्ञानतमसारूढा निकृतिज्ञाः शठास्तथा ॥ स्नेहपाशशतेनैव पच्यन्ते नरके नराः

People engulfed in the darkness of ignorance—knowing deceit and likewise acting as the crafty—are cooked in hell, bound by hundreds of fetters of attachment.

Verse 134

षष्टिवर्षसहस्राणि षष्टिवर्षशतानि च ॥ सोमलोकेषु मोदन्ते क्षुत्तृड्भ्यां च विवर्जिताः

For sixty thousand years and for sixty hundreds of years as well, they rejoice in the worlds of Soma, free from hunger and thirst.

Verse 135

पुनश्चान्यत्प्रवक्ष्यामि पितृयज्ञेषु सुन्दरी ॥ दद्याद्वै ब्राह्मणमुखे नाग्नौ तु जुहुयात्क्वचित्

Again, O fair one, I shall explain another point regarding the ancestral offerings: one should indeed give into the mouth (that is, to the person) of a brāhmaṇa; one should not, however, offer it into fire at any time.

Verse 136

दृष्ट्वा पितामहं देवं प्रणम्य सहसा क्षितौ ॥ अत्रिपुत्रेण सोमेन भाषितो वै पितामहः

Having seen the divine Pitāmaha and quickly bowed down upon the ground, Pitāmaha was indeed addressed by Soma, the son of Atri.

Verse 137

ब्राह्मणानां हितार्थाय निर्मिता विष्णुमायया ॥ तर्पिताः पितृयज्ञेषु पितरोऽजीर्णपीडिताः

For the welfare of the brāhmaṇas, this was fashioned through Viṣṇu’s māyā; in ancestral rites the forefathers (Pitṛs) are satisfied—especially when afflicted by indigestion.

Verse 138

एवं तु प्रथमं श्राद्धं दद्यादग्नेरवसुन्धरे ॥ उद्दिश्य च पितॄन्देवी तर्पयित्वा द्विजातयः

Thus, O Vasundharā, one should offer the first śrāddha in this manner, distinct from the fire-offering; and, O goddess, having designated the forefathers and performed tarpaṇa, the twice-born should proceed.