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Shloka 27

Varṇāśrama-ācāra, Aśauca (Sūtaka) Regulations, and Prāyaścitta with Funeral-Rite Notes

Devanagari script

औरसः क्षेत्रजः पुत्रः पितृजौ पिण्डदौ पितुः / परिवित्तेस्तु कृच्छ्रं स्यात्कन्यायाः कृच्छ्रमेव च

Transliteration

aurasaḥ kṣetrajaḥ putraḥ pitṛjau piṇḍadau pituḥ / parivittestu kṛcchraṃ syātkanyāyāḥ kṛcchrameva ca

Translation

自らの身より生まれた子（aurasa）と、任命により妻に宿して得た子（kṣetraja）――この二者こそ父に対し葬儀の供物たるピṇḍa（米団）を捧げる者である。だが年長者を差し置いた者（parivitti）には「kṛcchra」の苦行懺悔が起こり、娘についてもまた、まさにkṛcchraが定められる。

Word by Word
औरसःlegitimate (born of the body)
औरसः:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootऔरस (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; विशेषण (masc. nom. sg.)
क्षेत्रजःfield-born (son begotten on wife by another)
क्षेत्रजः:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootक्षेत्रज (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; विशेषण; समासः—क्षेत्रे जातः (locative-tatpuruṣa)
पुत्रःson
पुत्रः:
Karta (Subject/कर्ता)
TypeNoun
Rootपुत्र (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन (masc. nom. sg.)
पितृजौfather-born (two kinds, dual)
पितृजौ:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootपितृज (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), द्विवचन; विशेषण; समासः—पितृभ्यां जातौ/पितृजातौ (tatpuruṣa)
पिण्डदौgivers of the funeral offering (piṇḍa) (dual)
पिण्डदौ:
Visheshana (Qualifier/विशेषण)
TypeAdjective
Rootपिण्डद (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), द्विवचन; विशेषण; समासः—पिण्डं ददाति इति (upapada-tatpuruṣa)
पितुःof the father
पितुः:
Sambandha (Genitive/सम्बन्ध)
TypeNoun
Rootपितृ (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th), एकवचन (masc. gen. sg.)
परिवित्तेःof the elder brother (who is passed over)
परिवित्तेः:
Sambandha (Genitive/सम्बन्ध)
TypeNoun
Rootपरिवित्ति (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी (6th), एकवचन (fem. gen. sg.)
तुbut/indeed
तु:
Sambandha (Discourse particle/सम्बन्ध)
TypeIndeclinable
Rootतु (अव्यय)
Formअव्यय; अवधान/विरोधार्थक-निपात (particle: but/indeed)
कृच्छ्रम्a penance (kṛcchra)
कृच्छ्रम्:
Karma/Predicative (Object/Predicate complement)
TypeNoun
Rootकृच्छ्र (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन (neut. nom./acc. sg.)
स्यात्should be
स्यात्:
Kriya (Action/क्रिया)
TypeVerb
Rootअस् (धातु)
Formविधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद (may be/should be)
कन्यायाःof the maiden/daughter
कन्यायाः:
Sambandha (Genitive/सम्बन्ध)
TypeNoun
Rootकन्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी (6th), एकवचन (fem. gen. sg.)
कृच्छ्रम्a penance (kṛcchra)
कृच्छ्रम्:
Karma/Predicative (Object/Predicate complement)
TypeNoun
Rootकृच्छ्र (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन (neut. nom./acc. sg.)
एवindeed/only
एव:
Sambandha (Discourse particle/सम्बन्ध)
TypeIndeclinable
Rootएव (अव्यय)
Formअव्यय; अवधारण-निपात (particle: only/indeed)
चand
च:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय-निपात (conjunction: and)
Speaker

Lord Viṣṇu (teaching Garuḍa/Vinatā-putra)

Shraddha Ritual

Ritual Type: Parvana

Beneficiary: Pitr

Timing: Śrāddha occasions (tithi-based; also applicable to annual rites) where piṇḍadātṛ is determined.

Philosophical Teaching

Concept: Only certain sons are primary piṇḍadāna agents for the father; specific social breaches entail kṛcchra penance.

Vedantic Theme: Karma and saṃskāra as regulators of social-ritual order; duty (svadharma) sustains ṛṇa (pitṛ-ṛṇa).

Application: In śrāddha planning, identify the rightful piṇḍadātā; where ‘parivitti’ or related breach is alleged, consult a dharma authority for appropriate prāyaścitta (kṛcchra).

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: karuna

Cross References

Related Themes: Garuda Purana 1.107 (context: śrāddha/putra-dharma/prāyaścitta)

Characters & Entities
P
Pitṛs

FAQs

This verse identifies who is ritually authorized to offer piṇḍa to the father, highlighting piṇḍa-dāna as a key filial duty that supports ancestral rites (śrāddha) and continuity of obligations to the Pitṛs.

While not describing Yama’s path directly, it establishes the dharmic framework of śrāddha and piṇḍa offerings—ritual supports repeatedly emphasized in Garuḍa Purāṇa discussions of post-death rites and the family’s responsibilities toward the departed.

It encourages clarity in ritual responsibility for ancestral rites and underscores that social/ritual transgressions (like bypassing elders) traditionally required expiation—modern readers can take it as a call to uphold family duties, humility, and ethical repair after wrongdoing.

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