Adhyaya 15

Verse 1

ब्राह्मणान् भोजयेच् छ्राद्धे यद्गुणांस् तान् निबोध मे

“At the śrāddha rite, what qualities must the Brahmanas possess whom one should feed? Pray, tell me those virtues.”

Verse 2

त्रिणाचिकेतस् त्रिमधुस् त्रिसुपर्णः षडङ्गवित् वेदविच् छ्रोत्रियो योगी तथा वै ज्येष्ठसामगः

He is one who has thrice kindled the sacred Nāciketa fire; one who has thrice tasted the sweetness of Vedic wisdom; one who has mastered the three Suparṇa hymns; a knower of the six Vedāṅgas; a true knower of the Veda; a disciplined śrotriya grounded in śruti; a yogin established in inner union; and indeed, one perfected in the highest Sāman chants.

Verse 3

ऋत्विक्स्वस्रीयदौहित्रजामातृश्वशुरास् तथा मातुलो ऽथ तपोनिष्ठः पञ्चाग्न्यभिरतस् तथा शिष्याः संबन्धिनश् चैव मातापितृरतश् च यः

To be honored likewise are: the ṛtvik (officiating priest), a sister’s son, a daughter’s son, a son-in-law, a father-in-law, and a maternal uncle; also one steadfast in austerity, one devoted to the five sacred fires, disciples and other kinsmen—and above all, he who is devoted to serving his mother and father.

Verse 4

एतान् नियोजयेच् छ्राद्धे पूर्वोक्तान् प्रथमं नृप ब्राह्मणान् पितृपुष्ट्यर्थम् अनुकल्पेष्व् अनन्तरान्

O King, in the śrāddha rite one should first appoint the Brāhmaṇas described earlier, for the nourishment and strengthening of the Pitṛs; and in subsidiary or alternative arrangements (anukalpa), one should appoint the others thereafter.

Verse 5

मित्रध्रुक् कुनखी क्लीबः श्यावदन्तस् तथा द्विजः कन्यादूषयिता वह्निवेदोज्झः सोमविक्रयी

A betrayer of a friend, one with unclean nails, an impotent man, a twice-born whose teeth are darkened, the violator of a maiden, one who abandons the sacred fires and neglects Vedic study, and one who sells the Soma—such persons are counted among the fallen, estranged from the order of dharma.

Verse 6

अभिशस्तस् तथा स्तेनः पिशुनो ग्रामयाजकः भृतकाध्यापकस् तद्वद् भृतकाध्यापितश् च यः

Likewise counted among the blameworthy are: one publicly denounced, a thief, a malicious informer, and a village-priest who makes rites a trade; so too a teacher who instructs for hire, and one who is taught for hire—these are declared impure in conduct.

Verse 8

तथा देवलकश् चैव श्राद्धे नार्हति केतनम्

In the same way, a devalaka as well is not fit to receive remuneration in the rite of śrāddha.

Verse 9

प्रथमे ऽह्नि बुधः शस्ताञ् श्रोत्रियादीन् निमन्त्रयेत् कथयेच् च तदैवैषां नियोगान् पितृदैविकान्

On the first day, the wise man should invite worthy Brāhmaṇas—learned in the Veda and disciplined in conduct—and at that very time explain to them their respective roles in the rites for the Fathers (Pitṛs) and for the Deities.

Verse 10

ततः क्रोधव्यवायादीन् आयासं च द्विजैः सह यजमानो न कुर्वीत दोषस् तत्र महान् अयम्

Thereafter, the sacrificer should not—together with the twice-born priests—give way to anger, sexual intercourse, and such impulses, nor to exhausting exertion; for the fault in these matters is indeed great.

Verse 11

श्राद्धे नियुक्तो भुक्त्वा वा भोजयित्वा नियुज्य च व्यवायी रेतसो गर्ते मज्जयत्य् आत्मनः पितॄन्

One who, having been appointed for a Śrāddha, eats there, or after feeding others and formally assigning the rite then engages in sexual intercourse—such a person is said to plunge his own ancestors into the pit of semen.

Verse 12

तस्मात् प्रथमम् अत्रोक्तं द्विजाग्र्याणां निमन्त्रणम् अनिमन्त्र्य द्विजान् गेहम् आगतान् भोजयेद् यतीन्

Therefore, the first duty taught here is the formal invitation of the foremost among the twice-born. Yet even without invitation, if twice-born guests or wandering yatis arrive at one’s home, one should feed those self-restrained renunciants.

Verse 13

पादशौचादिना गेहम् आगतान् पूजयेद् द्विजान्

When twice-born guests arrive at one’s home, one should honour them with the courtesies of hospitality—beginning with the washing of their feet.

Verse 14

पवित्रपाणिर् आचान्तान् आसनेषूपवेशयेत् पितॄणाम् अयुजो युग्मान् देवानाम् इच्छया द्विजान्

With hands sanctified by the pavitra ring of kuśa-grass, and after performing ācamana, he should seat the invited twice-born upon their appointed seats—an odd number for the Pitṛs, and, as desired, an even number for the Devas.

Verse 15

देवानाम् एकम् एकं वा पितॄणां च नियोजयेत्

According to the prescribed rite, he should duly assign the offering—one portion each, singly or one by one—to the Devas, and likewise to the Pitṛs.

Verse 16

तथा मातामहश्राद्धं वैश्वदेवसमन्वितम् कुर्वीत भक्तिसंपन्नस् तन्त्रं वा वैश्वदेविकम्

In the same manner, he should perform the śrāddha for the maternal grandfather, duly accompanied by the Vaiśvadeva offerings; and, endowed with devotion, he may also carry out the Vaiśvadevīka rite according to proper procedure.

Verse 17

प्राङ्मुखान् भोजयेद् विप्रान् देवानाम् उभयात्मकान् पितृपैतामहानां च भोजयेच् चाप्य् उदङ्मुखान्

Facing east, he should feed the Brāhmaṇas who embody the Devas; and facing north, he should likewise feed those who represent the Pitṛs and the ancestral grandsires.

Verse 18

पृथक् तयोः केचिद् आहुः श्राद्धस्य करणं नृप एकत्रैकेन पाकेन वदन्त्य् अन्ये महर्षयः

O King, some declare that the śrāddha for the two offerings should be performed separately; yet other great sages say it may be done together, with a single cooking and preparation.

Verse 19

विष्टरार्थं कुशान् दत्त्वा संपूज्यार्घ्यं विधानतः कुर्याद् आवाहनं प्राज्ञो देवानां तदनुज्ञया

Having laid down kuśa grass for the sacred seat and, according to rule, worshipfully offered the arghya, the wise officiant should then perform the invocation of the gods only with their consent.

Verse 20

यवाम्बुना च देवानां दद्याद् अर्घ्यं विधानतः स्रग्गन्धधूपदीपांश् च दत्त्वा तेभ्यो यथाविधि

Then, in the prescribed manner, one should offer arghya to the gods with water mixed with barley, and duly present garlands, fragrance, incense, and lamps in their proper order.

Verse 21

पितॄणाम् अपसव्यं तत् सर्वम् एवोपकल्पयेत् अनुज्ञां च ततः प्राप्य दत्त्वा दर्भान् द्विधाकृतान्

For the Ancestors, he should prepare all of this in the apasavya manner; then, having obtained permission, he should give darbha (kuśa) blades split into two for the rite.

Verse 22

मन्त्रपूर्वं पितॄणां तु कुर्याद् आवाहनं बुधः तिलाम्बुना चापसव्यं दद्याद् अर्घ्यादिकं नृप

O King, the wise should first invoke the Fathers with the prescribed mantras; then, with water mixed with sesame, he should offer arghya and the other due oblations in the apasavya manner.

Verse 23

काले तत्रातिथिं प्राप्तम् अन्नकामं नृपाध्वगम् ब्राह्मणैर् अभ्यनुज्ञातः कामं तम् अपि भोजयेत्

If, at the proper time, a guest arrives there—seeking food, a traveler upon the king’s road—then, with the Brahmins’ consent, he too should be fed according to his wish.

Verse 24

योगिनो विविधै रूपैर् नराणाम् उपकारिणः भ्रमन्ति पृथिवीम् एताम् अविज्ञातस्वरूपिणः

Yogins—benefactors of humankind—wander upon this earth in many forms, their true nature remaining unknown to those who behold them.

Verse 25

तस्माद् अभ्यर्चयेत् प्राप्तं श्राद्धकाले ऽतिथिं बुधः श्राद्धक्रियाफलं हन्ति नरेन्द्रापूजितो ऽतिथिः

Therefore, at the time of śrāddha, the wise should reverently honor the guest who arrives; for a guest not received with due respect—fit even for a king—destroys the very fruit of the śrāddha rite.

Verse 26

जुहुयाद् व्यञ्जनक्षारवर्जम् अन्नं ततो ऽनले अनुज्ञातो द्विजैस् तैस् तु त्रिकृत्वः पुरुषर्षभ

Then, O bull among men, having obtained the leave of those twice-born, he should offer into the sacred fire food free from condiments and alkaline substances; and, with their assent, he should make the offering three times.

Verse 27

अग्नये कव्यवाहाय स्वाहेत्य् आदौ नृपाहुतिः सोमाय वै पितृमते दातव्या तदनन्तरम्

First, the king should make the oblation with the invocation, “Svāhā to Agni, the bearer of ancestral offerings (kavya-vāha).” Thereafter, in the ordained sequence, he should offer to Soma, the Lord who is of the nature of the Pitṛs.

Verse 28

वैवस्वताय चैवान्या तृतीया दीयते ततः हुतावशिष्टम् अल्पाल्पं विप्रपात्रेषु निर्वपेत्

Then a third portion should be offered to Vaivasvata (Yama). Thereafter, whatever remains after the oblations should be apportioned little by little and placed into the vessels of the Brāhmaṇas.

Verse 29

ततो ऽन्नं मृष्टम् अत्यर्थम् अभीष्टम् अतिसंस्कृतम् दत्त्वा जुषध्वम् इच्छातो वाच्यम् एतद् अनिष्ठुरम्

Then, having offered food—well prepared, most choice, and carefully refined—one should speak gently, without harshness: “Partake of it as you desire.”

Verse 30

भोक्तव्यं तैश् च तच्चित्तैर् मौनिभिः सुमुखैः सुखम् अक्रुध्यता चात्वरता देयं तेनापि भक्तितः

Let that offering be enjoyed with gladness by the serene sages—minds restrained, faces gentle, abiding in inward silence; and let the giver, too, present it with devotion, free from anger and from haste.

Verse 31

रक्षोघ्नमन्त्रपठनं भूमेर् आस्तरणं तिलैः कृत्वा ध्येयाः स्वपितरस् त एव द्विजसत्तमाः

Having recited the mantras that drive away obstructive spirits, and having prepared the ground by spreading sesame seeds upon it, one should then meditate upon one’s own Pitṛs (ancestral fathers); for those very forefathers are to be contemplated as the true “best among the twice-born,” O foremost of Brahmins.

Verse 32

पिता पितामहश् चैव तथैव प्रपितामहः मम तृप्तिं प्रयान्त्व् अद्य विप्रदेहेषु संस्थिताः

May my father, my grandfather, and my great-grandfather—abiding today within the bodies of these Brahmins—attain full satisfaction through me.

Verse 33

पिता पितामहश् चैव तथैव प्रपितामहः मम तृप्तिं प्रयान्त्व् अग्निहोमाप्यायितमूर्तयः

May my father, my grandfather, and my great-grandfather—whose forms are nourished and strengthened by the sacred fire-offering—attain satisfaction through me, and be fully appeased.

Verse 34

पिता पितामहश् चैव तथैव प्रपितामहः तृप्तिं प्रयान्तु पिण्डेन मया दत्तेन भूतले

May my father, my grandfather, and my great-grandfather attain satisfaction through this piṇḍa-offering that I have placed upon the earth.

Verse 35

पिता पितामहश् चैव तथैव प्रपितामहः तृप्तिं प्रयान्तु मे भक्त्या यन् मयैतद् इहाहृतम्

May my father, my grandfather, and my great-grandfather attain full satisfaction through my devotion, by means of this offering that I have brought and presented here.

Verse 36

मातामहस् तृप्तिम् उपैतु तस्य तथा पिता तस्य पिता तथान्यः विश्वे च देवाः परमां प्रयान्तु तृप्तिं प्रणश्यन्तु च यातुधानाः

May his maternal grandfather attain full satisfaction; so too his father, his father’s father, and the other forebears. May the Viśvedevas also reach supreme contentment through this offering—and may the yātudhānas, the hostile devourers of rites, be driven to ruin.

Verse 37

यज्ञेश्वरो हव्यसमस्तकव्य भोक्ताव्ययात्मा हरिर् ईश्वरो ऽत्र तत्संनिधानाद् अपयान्तु सद्यो रक्षांस्य् अशेषाण्य् असुराश् च सर्वे

Here is Hari, the Lord of sacrifice—He who receives and enjoys every oblation and every offering to the ancestors; the imperishable Self, the sovereign God present in this rite. By the sheer nearness of Him, may all rākṣasas depart at once, and may all asuras without exception be driven far away.

Verse 38

तृप्तेषु तेषु विकिरेद् अन्नं विप्रेषु भूतले दद्याच् चाचमनार्थाय तेभ्यो वारि सकृत् सकृत्

When those Brahmins have been satisfied, one should then scatter food upon the ground in their presence; and for their sipping (ācamana), one should offer them water—again and again—according to proper rite.

Verse 39

सुतृप्तैस् तैर् अनुज्ञातः सर्वेणान्नेन भूतले सतिलेन ततः पिण्डान् सम्यग् दद्यात् समाहितः

When they are fully satisfied and their consent is obtained, having offered all the food upon the earth, he should then, with a steady and collected mind, duly present the piṇḍa-balls mixed with sesame.

Verse 40

पितृतीर्थेन सलिलं दद्याद् अथ जलाञ्जलिम् मातामहेभ्यस् तेनैव पिण्डांस् तीर्थेन निर्वपेत्

With the pitṛ-tīrtha hand-position one should offer water, and then a libation; with that same ritual manner one should also place the piṇḍa-offerings for the maternal grandfathers.

Verse 41

दक्षिणाग्रेषु दर्भेषु पुष्पधूपादिपूजितम् स्वपित्रे प्रथमं पिण्डं दद्याद् उच्छिष्टसंनिधौ

Upon kuśa-grass blades whose tips are set toward the south, and after honoring the rite with flowers, incense, and the like, one should first offer the piṇḍa to one’s own father, placing it near the prescribed remnants.

Verse 42

पितामहाय चैवान्यं तत्पित्रे च तथा परम् दर्भमूले लेपभुजः प्रीणयेल् लेपघर्षणैः

He should likewise offer another portion to the grandfather, and then another to the grandfather’s father; holding the oblation upon the kuśa, he should satisfy the Pitṛs by gently smearing and rubbing it in the prescribed manner.

Verse 43

पिण्डैर् मातामहांस् तद्वद् गन्धमाल्यादिसंयुतैः पूजयित्वा द्विजाग्र्याणां दद्याद् आचमनं ततः

In the same manner, he should honor the maternal grandfathers with piṇḍa-offerings accompanied by fragrance, garlands, and the like; and having thus worshipped the foremost among the twice-born, he should then offer them water for ācamana.

Verse 44

पितृभ्यः प्रथमं भक्त्या तन्मनस्को नरेश्वर सुस्वधेत्य् आशिषा युक्तां दद्याच् छक्त्या च दक्षिणाम्

O lord of men, with single-pointed devotion one should first offer to the Fathers (Pitṛs); and, uttering the auspicious blessing “su-svadhā,” one should then bestow dakṣiṇā according to one’s capacity.

Verse 45

दत्त्वा च दक्षिणां तेभ्यो वाचयेद् वैश्वदेविकान् प्रीयन्ताम् इति ये विश्वेदेवास् तेन इतीरयेत्

Having given them dakṣiṇā, he should have the Vaiśvadeva formulas recited, proclaiming: “May the Viśvedevas be pleased”—thus should he invoke those All-Gods.

Verse 46

तथेति चोक्ते तैर् विप्रैः प्रार्थनीयास् तथाशिषः पश्चाद् विसर्जयेद् देवान् पूर्वं पैत्रान् महामते

When the Brahmins have replied, “So be it,” one should request their blessings. Thereafter, O great-minded one, the gods are to be dismissed—yet the ancestral rite must be concluded first.

Verse 47

मातामहानाम् अप्य् एवं सह देवैः क्रमः स्मृतः भोजने च स्वशक्त्या च दाने तद्वद् विसर्जने

In the same manner, the established order is remembered for the maternal grandfathers as well, together with the gods: in feeding, in giving according to one’s capacity, and likewise in the concluding dismissal.

Verse 48

आपादशौचनात् पूर्वं कुर्याद् देवद्विजन्मसु विसर्जनं तु प्रथमं पैत्रं मातामहेषु वै

Before the washing of the feet, in rites for the gods and for the twice-born one should perform the prescribed dismissal (visarjana). But in the ancestral rite, dismissal is done first for the paternal forefathers—and likewise for the maternal grandfathers in due order.

Verse 49

विसर्जयेत् प्रीतिवचः सन्मानाभ्यर्चितांस् ततः निवर्तेताभ्यनुज्ञात आद्वारात् तान् अनुव्रजेत्

Then, having honored them with due respect, he should dismiss them with affectionate words; and, once they have granted leave, he should return—yet accompany them as far as the doorway.

Verse 50

ततस् तु वैश्वदेवाख्यां कुर्यान् नित्यक्रियां बुधः भुञ्जीयाच् च समं पूज्यभृत्यबन्धुभिर् आत्मनः

Thereafter, the wise man should perform the daily observance known as the Vaiśvadeva rite; and then take his meal in due measure and harmony, together with the honored, the household servants, and his own kinsmen.

Verse 51

एवं श्राद्धं बुधः कुर्यात् पैत्रं मातामहं तथा श्राद्धैर् आप्यायिता दद्युः सर्वकामान् पितामहाः

Thus should a wise person perform the śrāddha rites—both for the paternal line and likewise for the maternal grandfathers. Nourished and satisfied by these offerings, the forefathers bestow every desired blessing.

Verse 52

त्रीणि श्राद्धे पवित्राणि दौहित्रः कुतपस् तिलाः रजतस्य तथा दानं कथासंदर्शनादिकम्

In the Śrāddha rite, three things are declared especially purifying: the daughter’s son, the sacred (kutapa) time, and sesame seeds. Likewise, the gifting of silver, and acts such as hearing and beholding sacred narration and related observances, are commended as sanctifying supports to the rite.

Verse 53

वर्ज्यानि कुर्वता श्राद्धं कोपो ऽध्वगमनं त्वरा भोक्तुर् अप्य् अत्र राजेन्द्र त्रयम् एतन् न शस्यते

O best of kings, when one is performing the Śrāddha while observing the required restraints, three things are not commended here: anger, setting out on a journey, and haste—even on the part of the one who is to eat (the invited participant).

Verse 54

विश्वेदेवाः सपितरस् तथा मातामहा नृप कुलं चाप्याय्यते पुंसां सर्वं श्राद्धं प्रकुर्वताम्

O King, for those who duly perform the śrāddha rites, the Viśvedevās, the Pitṛs, and the maternal grandfathers are all nourished; indeed, the performer’s entire lineage is strengthened and sustained.

Verse 55

सोमाधारः पितृगणो योगाधारश् च चन्द्रमाः श्राद्धे योगिनियोगस् तु तस्माद् भूपाल शस्यते

The host of Pitṛs is sustained by Soma, and the Moon (Candramā) is in turn sustained by Yoga. Therefore, O king, in the rite of Śrāddha, the disciplined application of yogic restraint and inner composure is especially commended.

Verse 56

सहस्रस्यापि विप्राणां योगी चेत् पुरतः स्थितः सर्वान् भोक्तॄंस् तारयति यजमानं तथा नृप

O King, even among a thousand brāhmaṇas, if a true yogin is present at the forefront, he becomes the deliverer—he carries across all those who partake of the rite, and the sacrificer as well.