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महाभारतः       mahābhārataḥ - book-13, chapter-91

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युधिष्ठिर उवाच ।
केन संकल्पितं श्राद्धं कस्मिन्काले किमात्मकम् ।
भृग्वङ्गिरसके काले मुनिना कतरेण वा ॥१॥
1. yudhiṣṭhira uvāca ,
kena saṁkalpitaṁ śrāddhaṁ kasminkāle kimātmakam ,
bhṛgvaṅgirasake kāle muninā katareṇa vā.
1. yudhiṣṭhiraḥ uvāca kena saṅkalpitam śrāddham kasmin
kāle kimātmakam bhṛgvaṅgirasake kāle muninā katareṇa vā
1. yudhiṣṭhiraḥ uvāca śrāddham kena saṅkalpitam kasmin
kāle kimātmakam bhṛgvaṅgirasake kāle muninā katareṇa vā
1. Yudhiṣṭhira said: 'By whom was the ancestral ritual (śrāddha) ordained? At what time, and of what essential nature? Was it during the ancient era associated with the sages Bhṛgu and Aṅgiras, and if so, by which particular sage?'
कानि श्राद्धेषु वर्ज्यानि तथा मूलफलानि च ।
धान्यजातिश्च का वर्ज्या तन्मे ब्रूहि पितामह ॥२॥
2. kāni śrāddheṣu varjyāni tathā mūlaphalāni ca ,
dhānyajātiśca kā varjyā tanme brūhi pitāmaha.
2. kāni śrāddheṣu varjyāni tathā mūlaphalāni ca
dhānyajātiḥ ca kā varjyā tat me brūhi pitāmaha
2. pitāmaha śrāddheṣu kāni varjyāni tathā mūlaphalāni
ca kā dhānyajātiḥ ca varjyā tat me brūhi
2. O Grandfather, tell me what things are to be avoided in ancestral rituals (śrāddha), and similarly, which roots and fruits [should be avoided]. Also, what type of grain is prohibited?
भीष्म उवाच ।
यथा श्राद्धं संप्रवृत्तं यस्मिन्काले यदात्मकम् ।
येन संकल्पितं चैव तन्मे शृणु जनाधिप ॥३॥
3. bhīṣma uvāca ,
yathā śrāddhaṁ saṁpravṛttaṁ yasminkāle yadātmakam ,
yena saṁkalpitaṁ caiva tanme śṛṇu janādhipa.
3. bhīṣmaḥ uvāca yathā śrāddham sampravṛttam yasmin kāle
yadātmakam yena saṅkalpitam ca eva tat me śṛṇu janādhip
3. bhīṣmaḥ uvāca janādhipa yathā śrāddham sampravṛttam yasmin
kāle yadātmakam ca eva yena saṅkalpitam tat me śṛṇu
3. Bhīṣma said: 'O ruler of men, hear from me how the ancestral ritual (śrāddha) originated, at what time, of what essential nature it is, and by whom it was precisely ordained.'
स्वायंभुवोऽत्रिः कौरव्य परमर्षिः प्रतापवान् ।
तस्य वंशे महाराज दत्तात्रेय इति स्मृतः ॥४॥
4. svāyaṁbhuvo'triḥ kauravya paramarṣiḥ pratāpavān ,
tasya vaṁśe mahārāja dattātreya iti smṛtaḥ.
4. svāyaṃbhuvaḥ atriḥ kauravya paramarṣiḥ pratāpavān
tasya vaṃśe mahārāja dattātreyaḥ iti smṛtaḥ
4. kauravya svāyaṃbhuvaḥ atriḥ pratāpavān paramarṣiḥ
mahārāja tasya vaṃśe dattātreyaḥ iti smṛtaḥ
4. O Kauravya, Atri, born of Svayaṃbhu, was a glorious great sage. O great king, Dattātreya is remembered as being in his lineage.
दत्तात्रेयस्य पुत्रोऽभून्निमिर्नाम तपोधनः ।
निमेश्चाप्यभवत्पुत्रः श्रीमान्नाम श्रिया वृतः ॥५॥
5. dattātreyasya putro'bhūnnimirnāma tapodhanaḥ ,
nimeścāpyabhavatputraḥ śrīmānnāma śriyā vṛtaḥ.
5. dattātreyasyā putraḥ abhūt nimiḥ nāma tapodhanaḥ
nimeḥ ca api abhavat putraḥ śrīmān nāma śriyā vṛtaḥ
5. dattātreyasyā tapodhanaḥ nāma nimiḥ putraḥ abhūt ca
nimeḥ api śriyā vṛtaḥ śrīmān nāma putraḥ abhavat
5. Dattātreya had a son named Nimi, who was rich in asceticism (tapas). And Nimi also had a son named Śrīmān, who was endowed with glory.
पूर्णे वर्षसहस्रान्ते स कृत्वा दुष्करं तपः ।
कालधर्मपरीतात्मा निधनं समुपागतः ॥६॥
6. pūrṇe varṣasahasrānte sa kṛtvā duṣkaraṁ tapaḥ ,
kāladharmaparītātmā nidhanaṁ samupāgataḥ.
6. pūrṇe varṣasahasra ante saḥ kṛtvā duṣkaram
tapaḥ kāladharmaparītātmā nidhanam samupāgataḥ
6. pūrṇe varṣasahasra ante saḥ duṣkaram tapaḥ
kṛtvā kāladharmaparītātmā nidhanam samupāgataḥ
6. After a full thousand years, he, having performed difficult asceticism (tapas), his self (ātman) seized by the natural law (dharma) of time, attained death.
निमिस्तु कृत्वा शौचानि विधिदृष्टेन कर्मणा ।
संतापमगमत्तीव्रं पुत्रशोकपरायणः ॥७॥
7. nimistu kṛtvā śaucāni vidhidṛṣṭena karmaṇā ,
saṁtāpamagamattīvraṁ putraśokaparāyaṇaḥ.
7. nimiḥ tu kṛtvā śaucāni vidhidṛṣṭena karmaṇā
saṃtāpam agamat tīvram putraśokaparāyaṇaḥ
7. tu nimiḥ vidhidṛṣṭena karmaṇā śaucāni kṛtvā
putraśokaparāyaṇaḥ tīvram saṃtāpam agamat
7. But Nimi, having performed the purifications with rites (karma) prescribed by sacred law, experienced intense sorrow, being fully immersed in grief for his son.
अथ कृत्वोपहार्याणि चतुर्दश्यां महामतिः ।
तमेव गणयञ्शोकं विरात्रे प्रत्यबुध्यत ॥८॥
8. atha kṛtvopahāryāṇi caturdaśyāṁ mahāmatiḥ ,
tameva gaṇayañśokaṁ virātre pratyabudhyata.
8. atha kṛtvā upahāryāṇi caturdaśyām mahāmatiḥ
tam eva gaṇayan śokam virātre pratyabudhyata
8. Then, the sagacious one, having prepared the necessary offerings on the fourteenth day, awoke in the early morning, preoccupied with that same grief.
तस्यासीत्प्रतिबुद्धस्य शोकेन पिहितात्मनः ।
मनः संहृत्य विषये बुद्धिर्विस्तरगामिनी ॥९॥
9. tasyāsītpratibuddhasya śokena pihitātmanaḥ ,
manaḥ saṁhṛtya viṣaye buddhirvistaragāminī.
9. tasya āsīt pratibuddhasya śokena pihitātmanaḥ
manaḥ saṃhṛtya viṣaye buddhiḥ vistara-gāminī
9. When he awoke, his inner self (ātman) was clouded by grief. With his mind withdrawn from sensory objects, his intellect became expansive.
ततः संचिन्तयामास श्राद्धकल्पं समाहितः ।
यानि तस्यैव भोज्यानि मूलानि च फलानि च ॥१०॥
10. tataḥ saṁcintayāmāsa śrāddhakalpaṁ samāhitaḥ ,
yāni tasyaiva bhojyāni mūlāni ca phalāni ca.
10. tataḥ saṃcintayāmāsa śrāddhakalpam samāhitaḥ
yāni tasya eva bhojyāni mūlāni ca phalāni ca
10. Then, composed, he reflected on the procedure for the ancestral ritual (śrāddha), considering which roots and fruits were suitable for him (the deceased) to partake.
उक्तानि यानि चान्यानि यानि चेष्टानि तस्य ह ।
तानि सर्वाणि मनसा विनिश्चित्य तपोधनः ॥११॥
11. uktāni yāni cānyāni yāni ceṣṭāni tasya ha ,
tāni sarvāṇi manasā viniścitya tapodhanaḥ.
11. uktāni yāni ca anyāni yāni ca iṣṭāni tasya
ha tāni sarvāṇi manasā viniścitya tapodhanaḥ
11. The ascetic (tapodhana) mentally determined all those items – both the prescribed ones and those that were indeed cherished by him (the deceased).
अमावास्यां महाप्राज्ञ विप्रानानाय्य पूजितान् ।
दक्षिणावर्तिकाः सर्वा बृसीः स्वयमथाकरोत् ॥१२॥
12. amāvāsyāṁ mahāprājña viprānānāyya pūjitān ,
dakṣiṇāvartikāḥ sarvā bṛsīḥ svayamathākarot.
12. amāvāsyām mahāprājña viprān ānāyya pūjitān
dakṣiṇāvartikāḥ sarvāḥ bṛsīḥ svayam atha akarot
12. mahāprājña amāvāsyām pūjitān viprān ānāyya atha
svayam sarvāḥ dakṣiṇāvartikāḥ bṛsīḥ akarot
12. O greatly wise one, on the new moon day, after inviting and honoring the brahmins, he himself arranged all the grass seats to face south.
सप्त विप्रांस्ततो भोज्ये युगपत्समुपानयत् ।
ऋते च लवणं भोज्यं श्यामाकान्नं ददौ प्रभुः ॥१३॥
13. sapta viprāṁstato bhojye yugapatsamupānayat ,
ṛte ca lavaṇaṁ bhojyaṁ śyāmākānnaṁ dadau prabhuḥ.
13. sapta viprān tataḥ bhojye yugapat samupānayat
ṛte ca lavaṇam bhojyam śyāmākānnam dadau prabhuḥ
13. tataḥ prabhuḥ bhojye sapta viprān yugapat
samupānayat ca ṛte lavaṇam śyāmākānnam bhojyam dadau
13. Then, he simultaneously presented seven brahmins for the meal. The master offered them śyāmāka grain food, but without salt.
दक्षिणाग्रास्ततो दर्भा विष्टरेषु निवेशिताः ।
पादयोश्चैव विप्राणां ये त्वन्नमुपभुञ्जते ॥१४॥
14. dakṣiṇāgrāstato darbhā viṣṭareṣu niveśitāḥ ,
pādayoścaiva viprāṇāṁ ye tvannamupabhuñjate.
14. dakṣiṇāgrāḥ tataḥ darbhāḥ viṣṭareṣu niveśitāḥ
pādayoḥ ca eva viprāṇām ye tu annam upabhuñjate
14. tataḥ dakṣiṇāgrāḥ darbhāḥ viṣṭareṣu niveśitāḥ
ca viprāṇām ye tu annam upabhuñjate pādayoḥ eva
14. Then, darbha grass, with its tips facing south, was placed on the seats and at the feet of those brahmins who were partaking of the food.
कृत्वा च दक्षिणाग्रान्वै दर्भान्सुप्रयतः शुचिः ।
प्रददौ श्रीमते पिण्डं नामगोत्रमुदाहरन् ॥१५॥
15. kṛtvā ca dakṣiṇāgrānvai darbhānsuprayataḥ śuciḥ ,
pradadau śrīmate piṇḍaṁ nāmagotramudāharan.
15. kṛtvā ca dakṣiṇāgrān vai darbhān suprayataḥ
śuciḥ pradadau śrīmate piṇḍam nāmagotram udāharan
15. ca dakṣiṇāgrān darbhān kṛtvā vai śuciḥ suprayataḥ
nāmagotram udāharan śrīmate piṇḍam pradadau
15. And indeed, having arranged the darbha grass with its tips facing south, he, being pure and very attentive, offered the rice ball to the venerable one, pronouncing the name and lineage.
तत्कृत्वा स मुनिश्रेष्ठो धर्मसंकरमात्मनः ।
पश्चात्तापेन महता तप्यमानोऽभ्यचिन्तयत् ॥१६॥
16. tatkṛtvā sa muniśreṣṭho dharmasaṁkaramātmanaḥ ,
paścāttāpena mahatā tapyamāno'bhyacintayat.
16. tat kṛtvā sa muniśreṣṭhaḥ dharmasaṃkaram ātmanaḥ
paścāttāpena mahatā tapyamānaḥ abhyacintayat
16. tat kṛtvā sa muniśreṣṭhaḥ ātmanaḥ dharmasaṃkaram
mahatā paścāttāpena tapyamānaḥ abhyacintayat
16. Having done that, that best of sages (muniśreṣṭha), greatly tormented by remorse over the confusion of his own natural law (dharma), began to ponder.
अकृतं मुनिभिः पूर्वं किं मयैतदनुष्ठितम् ।
कथं नु शापेन न मां दहेयुर्ब्राह्मणा इति ॥१७॥
17. akṛtaṁ munibhiḥ pūrvaṁ kiṁ mayaitadanuṣṭhitam ,
kathaṁ nu śāpena na māṁ daheyurbrāhmaṇā iti.
17. akṛtam munibhiḥ pūrvam kim mayā etat anuṣṭhitam
katham nu śāpena na mām daheyuḥ brāhmaṇāḥ iti
17. mayā etat akṛtam pūrvam munibhiḥ kim anuṣṭhitam
katham nu brāhmaṇāḥ śāpena mām na daheyuḥ iti
17. What is this deed I have performed, which was never done by other sages (muni) before? How is it that the brahmins will not consume me with a curse?
ततः संचिन्तयामास वंशकर्तारमात्मनः ।
ध्यातमात्रस्तथा चात्रिराजगाम तपोधनः ॥१८॥
18. tataḥ saṁcintayāmāsa vaṁśakartāramātmanaḥ ,
dhyātamātrastathā cātrirājagāma tapodhanaḥ.
18. tataḥ saṃcintayāmāsa vaṃśakartāram ātmanaḥ
dhyātamātraḥ tathā ca atriḥ ājagāma tapodhanaḥ
18. tataḥ ātmanaḥ vaṃśakartāram saṃcintayāmāsa ca
tathā dhyātamātraḥ tapodhanaḥ atriḥ ājagāma
18. Then he thought deeply of the progenitor of his own lineage. And thus, as soon as he (the progenitor) was contemplated, Atri, the sage (tapodhana), arrived.
अथात्रिस्तं तथा दृष्ट्वा पुत्रशोकेन कर्शितम् ।
भृशमाश्वासयामास वाग्भिरिष्टाभिरव्ययः ॥१९॥
19. athātristaṁ tathā dṛṣṭvā putraśokena karśitam ,
bhṛśamāśvāsayāmāsa vāgbhiriṣṭābhiravyayaḥ.
19. atha atriḥ tam tathā dṛṣṭvā putraśokena karśitam
bhṛśam āśvāsayāmāsa vāgbhiḥ iṣṭābhiḥ avyayaḥ
19. atha avyayaḥ atriḥ tam putraśokena karśitam
tathā dṛṣṭvā iṣṭābhiḥ vāgbhiḥ bhṛśam āśvāsayāmāsa
19. Then the unchanging (avyaya) Atri, seeing him thus emaciated by the grief for his son, greatly consoled him with cherished words.
निमे संकल्पितस्तेऽयं पितृयज्ञस्तपोधनः ।
मा ते भूद्भीः पूर्वदृष्टो धर्मोऽयं ब्रह्मणा स्वयम् ॥२०॥
20. nime saṁkalpitaste'yaṁ pitṛyajñastapodhanaḥ ,
mā te bhūdbhīḥ pūrvadṛṣṭo dharmo'yaṁ brahmaṇā svayam.
20. Nime saṃkalpitaḥ te ayam pitṛyajñaḥ tapodhanaḥ mā te
bhūt bhīḥ pūrvadṛṣṭaḥ dharmaḥ ayam brahmaṇā svayam
20. Nime tapodhana,
ayam pitṛyajñaḥ te saṃkalpitaḥ.
te bhīḥ mā bhūt.
ayam pūrvadṛṣṭaḥ dharmaḥ brahmaṇā svayam.
20. O Nimi, O ascetic whose wealth is austerity, this ancestral Vedic ritual (pitṛyajña) has been resolved by you. Do not be afraid; this (dharma) sacred custom was directly established by Brahmā himself in the past.
सोऽयं स्वयंभुविहितो धर्मः संकल्पितस्त्वया ।
ऋते स्वयंभुवः कोऽन्यः श्राद्धेयं विधिमाहरेत् ॥२१॥
21. so'yaṁ svayaṁbhuvihito dharmaḥ saṁkalpitastvayā ,
ṛte svayaṁbhuvaḥ ko'nyaḥ śrāddheyaṁ vidhimāharet.
21. saḥ ayam svayambhuvihitaḥ dharmaḥ saṃkalpitaḥ tvayā
ṛte svayambhuvaḥ kaḥ anyaḥ śrāddheyam vidhim āharet
21. saḥ ayam svayambhuvihitaḥ dharmaḥ tvayā saṃkalpitaḥ.
svayambhuvaḥ ṛte kaḥ anyaḥ śrāddheyam vidhim āharet?
21. This very (dharma) sacred custom, ordained by Svayambhū (Brahmā), has been resolved by you. Who else but Svayambhū himself could establish such a ritual (vidhi) for ancestral offerings (śrāddha)?
आख्यास्यामि च ते भूयः श्राद्धेयं विधिमुत्तमम् ।
स्वयंभुविहितं पुत्र तत्कुरुष्व निबोध मे ॥२२॥
22. ākhyāsyāmi ca te bhūyaḥ śrāddheyaṁ vidhimuttamam ,
svayaṁbhuvihitaṁ putra tatkuruṣva nibodha me.
22. ākhyāsyāmi ca te bhūyaḥ śrāddheyam vidhim uttamam
svayambhuvihitam putra tat kuruṣva nibodha me
22. putra,
ca te bhūyaḥ svayambhuvihitam uttamam śrāddheyam vidhim ākhyāsyāmi.
tat kuruṣva,
me nibodha.
22. And, my son, I shall explain to you further that excellent procedure for ancestral offerings (śrāddha), which was ordained by Svayambhū (Brahmā). Perform that, and understand (or listen carefully to) me.
कृत्वाग्निकरणं पूर्वं मन्त्रपूर्वं तपोधन ।
ततोऽर्यम्णे च सोमाय वरुणाय च नित्यशः ॥२३॥
23. kṛtvāgnikaraṇaṁ pūrvaṁ mantrapūrvaṁ tapodhana ,
tato'ryamṇe ca somāya varuṇāya ca nityaśaḥ.
23. kṛtvā agnikaraṇam pūrvam mantrapūrvam tapodhana
tataḥ aryamṇe ca somāya varuṇāya ca nityaśaḥ
23. tapodhana,
pūrvam mantrapūrvam agnikaraṇam kṛtvā,
tataḥ nityaśaḥ aryamṇe ca somāya ca varuṇāya ca.
23. O ascetic whose wealth is austerity, having first performed the fire ritual (agnikaraṇa) accompanied by sacred incantations (mantras), then always (make offerings) to Aryaman, to Soma, and to Varuṇa.
विश्वेदेवाश्च ये नित्यं पितृभिः सह गोचराः ।
तेभ्यः संकल्पिता भागाः स्वयमेव स्वयंभुवा ॥२४॥
24. viśvedevāśca ye nityaṁ pitṛbhiḥ saha gocarāḥ ,
tebhyaḥ saṁkalpitā bhāgāḥ svayameva svayaṁbhuvā.
24. viśvedevāḥ ca ye nityam pitṛbhiḥ saha gocarāḥ
tebhyaḥ saṃkalpitāḥ bhāgāḥ svayam eva svayambhuvā
24. ye viśvedevāḥ ca nityam pitṛbhiḥ saha gocarāḥ (santi)
tebhyaḥ bhāgāḥ svayambhuvā svayam eva saṃkalpitāḥ
24. And those Viśvedevas, who are always present together with the ancestors (pitṛs), have their shares specifically allotted to them by Svayambhū himself.
स्तोतव्या चेह पृथिवी निवापस्येह धारिणी ।
वैष्णवी काश्यपी चेति तथैवेहाक्षयेति च ॥२५॥
25. stotavyā ceha pṛthivī nivāpasyeha dhāriṇī ,
vaiṣṇavī kāśyapī ceti tathaivehākṣayeti ca.
25. stotavyā ca iha pṛthivī nivāpasya iha dhāriṇī
vaiṣṇavī kāśyapī ca iti tathā eva iha akṣayā iti ca
25. ca iha pṛthivī iha nivāpasya dhāriṇī stotavyā vaiṣṇavī
kāśyapī ca iti tathā eva iha akṣayā iti ca (stotavyā)
25. And here, the Earth, which supports the oblations, should be praised. She should also be praised as Vaiṣṇavī, Kāśyapī, and similarly, as Akṣayā.
उदकानयने चैव स्तोतव्यो वरुणो विभुः ।
ततोऽग्निश्चैव सोमश्च आप्याय्याविह तेऽनघ ॥२६॥
26. udakānayane caiva stotavyo varuṇo vibhuḥ ,
tato'gniścaiva somaśca āpyāyyāviha te'nagha.
26. udakānayane ca eva stotavyaḥ varuṇaḥ vibhuḥ tataḥ
agniḥ ca eva somaḥ ca āpyāyyau iha te anagha
26. ca eva udakānayane vibhuḥ varuṇaḥ stotavyaḥ tataḥ
ca eva anagha te agniḥ ca somaḥ iha āpyāyyau (staḥ)
26. And indeed, for the bringing of water, the all-pervading Varuṇa should be praised. Thereafter, O sinless one, Agni and Soma should be nourished here for you.
देवास्तु पितरो नाम निर्मिता वै स्वयंभुवा ।
ऊष्मपाः सुमहाभागास्तेषां भागाः प्रकल्पिताः ॥२७॥
27. devāstu pitaro nāma nirmitā vai svayaṁbhuvā ,
ūṣmapāḥ sumahābhāgāsteṣāṁ bhāgāḥ prakalpitāḥ.
27. devāḥ tu pitaraḥ nāma nirmitāḥ vai svayambhuvā
ūṣmapāḥ sumahābhāgāḥ teṣām bhāgāḥ prakalpitāḥ
27. tu devāḥ pitaraḥ nāma vai svayambhuvā nirmitāḥ ūṣmapāḥ
sumahābhāgāḥ (santi) teṣām bhāgāḥ prakalpitāḥ (santi)
27. Indeed, the gods who are called ancestors (pitṛs) were verily created by Svayambhū. They are the ūṣmapās, the highly esteemed ones; their portions have been ordained.
ते श्राद्धेनार्च्यमाना वै विमुच्यन्ते ह किल्बिषात् ।
सप्तकः पितृवंशस्तु पूर्वदृष्टः स्वयंभुवा ॥२८॥
28. te śrāddhenārcyamānā vai vimucyante ha kilbiṣāt ,
saptakaḥ pitṛvaṁśastu pūrvadṛṣṭaḥ svayaṁbhuvā.
28. te śrāddhena arcyamānāḥ vai vimucyante ha kilbiṣāt
saptakaḥ pitṛvaṃśaḥ tu pūrvadṛṣṭaḥ svayambhuvā
28. te arcyamānāḥ śrāddhena vai ha kilbiṣāt vimucyante
saptakaḥ pitṛvaṃśaḥ tu svayambhuvā pūrvadṛṣṭaḥ
28. Indeed, those ancestors, when worshipped with ancestral rites (śrāddha), are released from sin. For the seven-membered ancestral lineage (pitṛvaṃśa) was observed by Svayambhu (Brahma).
विश्वे चाग्निमुखा देवाः संख्याताः पूर्वमेव ते ।
तेषां नामानि वक्ष्यामि भागार्हाणां महात्मनाम् ॥२९॥
29. viśve cāgnimukhā devāḥ saṁkhyātāḥ pūrvameva te ,
teṣāṁ nāmāni vakṣyāmi bhāgārhāṇāṁ mahātmanām.
29. viśve ca agnimukhāḥ devāḥ saṃkhyātāḥ pūrvam eva
te teṣām nāmāni vakṣyāmi bhāgārhāṇām mahātmanām
29. ca viśve agnimukhāḥ devāḥ te pūrvam eva saṃkhyātāḥ
teṣām bhāgārhāṇām mahātmanām nāmāni vakṣyāmi
29. And these Viśvedevas, whose mouth is Agni, have already been enumerated. I shall now declare the names of those exalted beings (mahātman) who are worthy of a share in offerings.
सहः कृतिर्विपाप्मा च पुण्यकृत्पावनस्तथा ।
ग्राम्निः क्षेमः समूहश्च दिव्यसानुस्तथैव च ॥३०॥
30. sahaḥ kṛtirvipāpmā ca puṇyakṛtpāvanastathā ,
grāmniḥ kṣemaḥ samūhaśca divyasānustathaiva ca.
30. sahaḥ kṛtiḥ vipāpmā ca puṇyakṛt pāvanaḥ tathā
grāmniḥ kṣemaḥ samūhaḥ ca divyasānuḥ tathā eva ca
30. sahaḥ kṛtiḥ vipāpmā ca puṇyakṛt pāvanaḥ tathā
grāmniḥ kṣemaḥ samūhaḥ ca divyasānuḥ tathā eva ca
30. Saha, Kṛti, Vipāpmā (the sinless), and Puṇyakṛt (the doer of merit), and Pāvana (the purifier) likewise. Also Grāmni, Kṣema (welfare), Samūha, and Divyasānu (the one with divine peaks).
विवस्वान्वीर्यवान्ह्रीमान्कीर्तिमान्कृत एव च ।
विपूर्वः सोमपूर्वश्च सूर्यश्रीश्चेति नामतः ॥३१॥
31. vivasvānvīryavānhrīmānkīrtimānkṛta eva ca ,
vipūrvaḥ somapūrvaśca sūryaśrīśceti nāmataḥ.
31. vivasvān vīryavān hrīmān kīrtimān kṛtaḥ eva ca
vipūrvaḥ somapūrvaḥ ca sūryaśrīḥ ca iti nāmataḥ
31. vivasvān vīryavān hrīmān kīrtimān kṛtaḥ eva ca
vipūrvaḥ somapūrvaḥ ca sūryaśrīḥ ca iti nāmataḥ
31. Vivasvān, Vīryavān (the valiant), Hrīmān (the modest), Kīrtimān (the renowned), and Kṛta (the accomplished). And (there are also those) named Vipūrva (preceded by Vi), Somapūrva (preceded by Soma), and Sūryaśrī (the radiance of the sun) – thus by name.
सोमपः सूर्यसावित्रो दत्तात्मा पुष्करीयकः ।
उष्णीनाभो नभोदश्च विश्वायुर्दीप्तिरेव च ॥३२॥
32. somapaḥ sūryasāvitro dattātmā puṣkarīyakaḥ ,
uṣṇīnābho nabhodaśca viśvāyurdīptireva ca.
32. somapaḥ sūryasāvitraḥ dattātmā puṣkarīyakaḥ
uṣṇīnābhaḥ nabhodaḥ ca viśvāyuḥ dīptiḥ eva ca
32. somapaḥ sūryasāvitraḥ dattātmā puṣkarīyakaḥ
uṣṇīnābhaḥ nabhodaḥ ca viśvāyuḥ dīptiḥ eva ca
32. He is the drinker of soma, born from the sun (Savitṛ), and one whose mind (ātman) is devoted. He is associated with lotuses, one with a glowing navel, and the giver of the sky. He is the life of the universe, and indeed, pure radiance.
चमूहरः सुवेषश्च व्योमारिः शंकरो भवः ।
ईशः कर्ता कृतिर्दक्षो भुवनो दिव्यकर्मकृत् ॥३३॥
33. camūharaḥ suveṣaśca vyomāriḥ śaṁkaro bhavaḥ ,
īśaḥ kartā kṛtirdakṣo bhuvano divyakarmakṛt.
33. camūharaḥ suveṣaḥ ca vyomāriḥ śaṅkaraḥ bhavaḥ
īśaḥ kartā kṛtiḥ dakṣaḥ bhuvanaḥ divyakarmakṛt
33. camūharaḥ suveṣaḥ ca vyomāriḥ śaṅkaraḥ bhavaḥ
īśaḥ kartā kṛtiḥ dakṣaḥ bhuvanaḥ divyakarmakṛt
33. He is the destroyer of armies and possesses a beautiful form. He is the enemy of aerial beings, the benevolent one (Śaṅkara), and the existent one (Bhava). He is the Lord, the doer, the skilled creator, the world itself, and the performer of divine actions (karma).
गणितः पञ्चवीर्यश्च आदित्यो रश्मिमांस्तथा ।
सप्तकृत्सोमवर्चाश्च विश्वकृत्कविरेव च ॥३४॥
34. gaṇitaḥ pañcavīryaśca ādityo raśmimāṁstathā ,
saptakṛtsomavarcāśca viśvakṛtkavireva ca.
34. gaṇitaḥ pañcavīryaḥ ca ādityaḥ raśmimān tathā
saptakṛt somavarcāḥ ca viśvakṛt kaviḥ eva ca
34. gaṇitaḥ pañcavīryaḥ ca ādityaḥ raśmimān tathā
saptakṛt somavarcāḥ ca viśvakṛt kaviḥ eva ca
34. He is revered and possesses five powers. He is the solar deity (Āditya) and the radiant one, possessing rays. Furthermore, he is the sevenfold creator, having the splendor of soma, and indeed, he is the creator of the universe and the wise seer.
अनुगोप्ता सुगोप्ता च नप्ता चेश्वर एव च ।
जितात्मा मुनिवीर्यश्च दीप्तलोमा भयंकरः ॥३५॥
35. anugoptā sugoptā ca naptā ceśvara eva ca ,
jitātmā munivīryaśca dīptalomā bhayaṁkaraḥ.
35. anugoptā sugoptā ca naptā ca īśvaraḥ eva ca
jitātmā munivīryaḥ ca dīptalomā bhayaṃkaraḥ
35. anugoptā sugoptā ca naptā ca īśvaraḥ eva ca
jitātmā munivīryaḥ ca dīptalomā bhayaṃkaraḥ
35. He is the constant protector, and the excellent protector. He is also the protector (or descendant), and indeed the supreme Lord. He is one who has conquered his self (ātman), endowed with the power (vīrya) of a sage (muni), whose pores glow, and who is formidable.
अतिकर्मा प्रतीतश्च प्रदाता चांशुमांस्तथा ।
शैलाभः परमक्रोधी धीरोष्णी भूपतिस्तथा ॥३६॥
36. atikarmā pratītaśca pradātā cāṁśumāṁstathā ,
śailābhaḥ paramakrodhī dhīroṣṇī bhūpatistathā.
36. atikarmā pratītaḥ ca pradātā ca aṃśumān tathā
śailābhaḥ paramakrodhī dhīroṣṇī bhūpatiḥ tathā
36. atikarmā pratītaḥ ca pradātā ca aṃśumān tathā
śailābhaḥ paramakrodhī dhīroṣṇī bhūpatiḥ tathā
36. One who performs great deeds, is renowned, a generous giver, and resplendent; he is mountain-like, extremely wrathful, steadfastly fierce, and thus a king.
स्रजी वज्री वरी चैव विश्वेदेवाः सनातनाः ।
कीर्तितास्ते महाभागाः कालस्य गतिगोचराः ॥३७॥
37. srajī vajrī varī caiva viśvedevāḥ sanātanāḥ ,
kīrtitāste mahābhāgāḥ kālasya gatigocarāḥ.
37. srajī vajrī varī ca eva viśvedevāḥ sanātanāḥ
kīrtitāḥ te mahābhāgāḥ kālasya gatigocarāḥ
37. srajī vajrī varī ca eva sanātanāḥ viśvedevāḥ
te mahābhāgāḥ kālasya gatigocarāḥ kīrtitāḥ
37. The garlanded one, the thunderbolt-wielder, and indeed the excellent one, along with the eternal Viśvedevas – these illustrious beings are declared to be within the purview of time's movement.
अश्राद्धेयानि धान्यानि कोद्रवाः पुलकास्तथा ।
हिङ्गु द्रव्येषु शाकेषु पलाण्डुं लशुनं तथा ॥३८॥
38. aśrāddheyāni dhānyāni kodravāḥ pulakāstathā ,
hiṅgu dravyeṣu śākeṣu palāṇḍuṁ laśunaṁ tathā.
38. aśrāddheyāni dhānyāni kodravāḥ pulakāḥ tathā
hiṅgu dravyeṣu śākeṣu palāṇḍum laśunam tathā
38. aśrāddheyāni dhānyāni kodravāḥ pulakāḥ tathā (santi)
dravyeṣu śākeṣu hiṅgu palāṇḍum laśunam tathā (aśrāddheyāni)
38. Grains unfit for śrāddha rites include kodrava and pulaka. Among substances and vegetables, asafoetida, onion, and garlic are likewise prohibited or unfit.
पलाण्डुः सौभञ्जनकस्तथा गृञ्जनकादयः ।
कूष्माण्डजात्यलाबुं च कृष्णं लवणमेव च ॥३९॥
39. palāṇḍuḥ saubhañjanakastathā gṛñjanakādayaḥ ,
kūṣmāṇḍajātyalābuṁ ca kṛṣṇaṁ lavaṇameva ca.
39. palāṇḍuḥ saubhañjanakaḥ tathā gṛñjanaka-ādayaḥ
kūṣmāṇḍajātyalābum ca kṛṣṇam lavaṇam eva ca
39. palāṇḍuḥ saubhañjanakaḥ tathā gṛñjanaka-ādayaḥ (santi)
kūṣmāṇḍajātyalābum ca kṛṣṇam lavaṇam eva ca (aśrāddheyam)
39. Onion, and likewise the drumstick plant (saubhañjanaka) and carrots (gṛñjanaka) and others. Also, the kūṣmāṇḍa gourd, the jātyalābu gourd, and indeed black salt.
ग्राम्यं वाराहमांसं च यच्चैवाप्रोक्षितं भवेत् ।
कृष्णाजाजी विडश्चैव शीतपाकी तथैव च ।
अङ्कुराद्यास्तथा वर्ज्या इह शृङ्गाटकानि च ॥४०॥
40. grāmyaṁ vārāhamāṁsaṁ ca yaccaivāprokṣitaṁ bhavet ,
kṛṣṇājājī viḍaścaiva śītapākī tathaiva ca ,
aṅkurādyāstathā varjyā iha śṛṅgāṭakāni ca.
40. grāmyam vārāhamāṃsam ca yat ca eva
aprokṣitam bhavet kṛṣṇājājī viḍaḥ ca
eva śītapākī tathā eva ca aṅkurādyāḥ
tathā varjyāḥ iha śṛṅgāṭakāni ca
40. Domestic boar meat, and anything that is not consecrated, as well as black cumin, rock salt, cucumber, sprouts, and water chestnuts are all to be avoided in this context.
वर्जयेल्लवणं सर्वं तथा जम्बूफलानि च ।
अवक्षुतावरुदितं तथा श्राद्धेषु वर्जयेत् ॥४१॥
41. varjayellavaṇaṁ sarvaṁ tathā jambūphalāni ca ,
avakṣutāvaruditaṁ tathā śrāddheṣu varjayet.
41. varjayet lavaṇam sarvam tathā jambūphalāni ca
avakṣuta avaruditam tathā śrāddheṣu varjayet
41. One should avoid all types of salt and also jambu fruits. Similarly, sneezing and weeping should be avoided during ancestral rites (śrāddha).
निवापे हव्यकव्ये वा गर्हितं च श्वदर्शनम् ।
पितरश्चैव देवाश्च नाभिनन्दन्ति तद्धविः ॥४२॥
42. nivāpe havyakavye vā garhitaṁ ca śvadarśanam ,
pitaraścaiva devāśca nābhinandanti taddhaviḥ.
42. nivāpe havyakavye vā garhitam ca śvadarśanam
pitaraḥ ca eva devāḥ ca na abhinandanti tat haviḥ
42. At an offering (nivāpa) for the gods (havya) or ancestors (kavya), the sight of a dog is reprehensible. The ancestors (pitṛ) and gods do not approve of such an offering.
चण्डालश्वपचौ वर्ज्यौ निवापे समुपस्थिते ।
काषायवासी कुष्ठी वा पतितो ब्रह्महापि वा ॥४३॥
43. caṇḍālaśvapacau varjyau nivāpe samupasthite ,
kāṣāyavāsī kuṣṭhī vā patito brahmahāpi vā.
43. caṇḍālaśvapacau varjyau nivāpe samupasthite
kāṣāyavāsī kuṣṭhī vā patitaḥ brahmahā api vā
43. When an offering (nivāpa) is being performed, a caṇḍāla (outcaste) and a śvapaca (dog-eater) should be avoided. Also to be avoided are someone wearing reddish-brown garments, a leper, an outcast, or a slayer of a brahmin.
संकीर्णयोनिर्विप्रश्च संबन्धी पतितश्च यः ।
वर्जनीया बुधैरेते निवापे समुपस्थिते ॥४४॥
44. saṁkīrṇayonirvipraśca saṁbandhī patitaśca yaḥ ,
varjanīyā budhairete nivāpe samupasthite.
44. saṃkīrṇayoniḥ vipraḥ ca sambandhī patitaḥ ca
yaḥ varjanīyāḥ budhaiḥ ete nivāpe samupasthite
44. yaḥ saṃkīrṇayoniḥ vipraḥ ca patitaḥ sambandhī
ca ete budhaiḥ nivāpe samupasthite varjanīyāḥ
44. A Brahmin of impure lineage, and a relative who is degraded, these should be avoided by the wise when a funerary offering (nivāpa) is at hand.
इत्येवमुक्त्वा भगवान्स्ववंशजमृषिं पुरा ।
पितामहसभां दिव्यां जगामात्रिस्तपोधनः ॥४५॥
45. ityevamuktvā bhagavānsvavaṁśajamṛṣiṁ purā ,
pitāmahasabhāṁ divyāṁ jagāmātristapodhanaḥ.
45. iti evam uktvā bhagavān svavaṃśajam ṛṣim purā
pitāmahasabhām divyām jagāma atriḥ tapodhanaḥ
45. bhagavān tapodhanaḥ atriḥ iti evam uktvā purā
svavaṃśajam ṛṣim divyām pitāmahasabhām jagāma
45. Having spoken thus to a sage born of his own lineage, the revered Atri, rich in asceticism (tapas), formerly went to the divine assembly of Brahmā.