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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-31

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मदालसोवाच ।
सपिण्डीकरणादूर्ध्वं पितुर्यः प्रपितामहः ।
स तु लेपभुजो याति प्रलुप्तः पितृपिण्डतः ॥१॥
1. madālasovāca .
sapiṇḍīkaraṇādūrdhvaṃ pituryaḥ prapitāmahaḥ .
sa tu lepabhujo yāti praluptaḥ pitṛpiṇḍataḥ.
1. madālasā uvāca sapiṇḍīkaraṇāt ūrdhvaṃ pituḥ yaḥ
prapitāmahaḥ saḥ tu lepabhujaḥ yāti praluptaḥ pitṛpiṇḍataḥ
1. Madālasā said: "After the "sapiṇḍīkaraṇa" ritual, the great-grandfather of the father becomes one who partakes of the remnants (lepa), having been deprived of the principal ancestral offering (piṇḍa)."
तेषामन्यश्चतुर्थो यः पुत्रलेपभुजान्नभुक् ।
सोऽपि सम्बन्धतो हीनमुपभोगं प्रपद्यते ॥२॥
2. teṣāmanyaścaturtho yaḥ putralepabhujānnabhuk .
so'pi sambandhato hīnamupabhogaṃ prapadyate.
2. teṣām anyaḥ caturthaḥ yaḥ putralepabhujānnabhuk
saḥ api sambandhataḥ hīnam upabhogaṃ prapadyate
2. The fourth ancestor among them (in the ascending line from the sacrificer), who partakes of the food (anna) of those who consume the remnants (lepa) from the son's (performer's) offerings, likewise obtains a diminished portion (upabhoga) due to this attenuated connection.
पिता पितामहश्चैव तथैव प्रपितामहः ।
पिण्डसम्बन्धिनो ह्येते विज्ञेयाः पुरुषास्त्रयः ॥३॥
3. pitā pitāmahaścaiva tathaiva prapitāmahaḥ .
piṇḍasambandhino hyete vijñeyāḥ puruṣāstrayaḥ.
3. pitā pitāmahaḥ ca eva tathā eva prapitāmahaḥ
piṇḍasambandhinaḥ hi ete vijñeyāḥ puruṣāḥ trayaḥ
3. The father, the grandfather, and similarly the great-grandfather - these three persons are indeed to be understood as being connected through the ancestral offering (piṇḍa).
तेपसम्बन्धिनश्चान्ये पितामहपितामहात् ।
प्रभृत्युक्तास्त्रयस्तेषां यजमानश्च सप्तमः ॥४॥
4. tepasambandhinaścānye pitāmahapitāmahāt .
prabhṛtyuktāstrayasteṣāṃ yajamānaśca saptamaḥ.
4. lepasambandhinaḥ ca anye pitāmahapitāmahāt
prabhṛti uktāḥ trayaḥ teṣām yajamānaḥ ca saptamaḥ
4. And three other individuals, connected to the remnants (lepa), are mentioned starting from the great-great-grandfather (pitāmaha-pitāmaha); the sacrificer (yajamāna) himself is the seventh (in this lineage).
इत्येष मु नभिः प्रोक्तः सम्बन्धः साप्तपौरुषः ।
यजमानात् प्रभृत्यूर्ध्वमनुलेपभुजस्तथा ॥५॥
5. ityeṣa mu nabhiḥ proktaḥ sambandhaḥ sāptapauruṣaḥ .
yajamānāt prabhṛtyūrdhvamanulepabhujastathā.
5. iti eṣa munibhiḥ proktaḥ sambandhaḥ sāptapauruṣaḥ
yajamānāt prabhṛti ūrdhvam anulepabhujaḥ tathā
5. This seven-generational relationship, extending upwards from the performer of the sacrifice (yajamāna) and including those who partake of the remnants, has thus been declared by the sages.
ततोऽन्ये पूर्वजाः सर्वे ये चान्ये नरकौकसः ।
ये च तिर्यक्त्वमापन्ना ये च भूतादिसंस्थिताः ॥६॥
6. tato'nye pūrvajāḥ sarve ye cānye narakaukasaḥ .
ye ca tiryaktvamāpannā ye ca bhūtādisaṃsthitāḥ.
6. tataḥ anye pūrvajāḥ sarve ye ca anye narakaukasaḥ
ye ca tiryaktvam āpannāḥ ye ca bhūtādisaṃsthitāḥ
6. Furthermore, all other ancestors, and those who dwell in hell, and those who have attained an animal state, and those who exist as spirits and so forth.
तान् सर्वान् यजमानो वै श्राद्धं कुर्वन् यथाविधि ।
समाप्याययते वत्स येन येन शृणुष्व तत् ॥७॥
7. tān sarvān yajamāno vai śrāddhaṃ kurvan yathāvidhi .
samāpyāyayate vatsa yena yena śṛṇuṣva tat.
7. tān sarvān yajamānaḥ vai śrāddham kurvan yathāvidhi
samāpyāyayate vatsa yena yena śṛṇuṣva tat
7. O son, the performer of the sacrifice (yajamāna), by properly performing the śrāddha ceremony, completely satisfies all of them. Listen to how this is achieved.
अन्नप्रकिरणं यत् तु मनुष्यैः क्रियते भुवि ।
तेन तृत्पिमुपायान्ति ये पिशाचत्वमागताः ॥८॥
8. annaprakiraṇaṃ yat tu manuṣyaiḥ kriyate bhuvi .
tena tṛtpimupāyānti ye piśācatvamāgatāḥ.
8. annaprakiraṇam yat tu manuṣyaiḥ kriyate bhuvi
tena tṛptim upāyānti ye piśācatvam āgatāḥ
8. The scattering of food (annaprakiraṇa) that is done on the earth by humans brings satisfaction to those who have attained the state of a ghost.
यदम्बु स्त्रानवस्त्रोत्थं भूमौ पतति पुत्रक ।
तेन ये तरुतां प्राप्तास्तेषां तृप्तिः प्रजायते ॥९॥
9. yadambu strānavastrotthaṃ bhūmau patati putraka .
tena ye tarutāṃ prāptāsteṣāṃ tṛptiḥ prajāyate.
9. yat ambu snānavastrottham bhūmau patati putraka
tena ye tarutām prāptāḥ teṣām tṛptiḥ prajāyate
9. O son, whatever water falls to the ground from clothes used for bathing, by that, those who have attained the state of a tree become satisfied.
यास्तु गात्राम्बुकणिकाः पतन्ति धरणीतले ।
ताभिराप्यायनं तेषां ये देवत्वं कुले गताः ॥१०॥
10. yāstu gātrāmbukaṇikāḥ patanti dharaṇītale .
tābhirāpyāyanaṃ teṣāṃ ye devatvaṃ kule gatāḥ.
10. yāḥ tu gātrāmbukaṇikāḥ patanti dharaṇītale
tābhiḥ āpyāyanam teṣām ye devatvam kule gatāḥ
10. However, those particles of water from the body that fall upon the ground - by these, those in the family who have attained the state of gods obtain refreshment.
उद्धृतेष्वथ पिण्डेषु याश्चान्नकणिका भुवि ।
ताभिराप्यायनं प्राप्ता ये तिर्यकत्वं कुले गताः ॥११॥
11. uddhṛteṣvatha piṇḍeṣu yāścānnakaṇikā bhuvi .
tābhirāpyāyanaṃ prāptā ye tiryakatvaṃ kule gatāḥ.
11. uddhṛteṣu atha piṇḍeṣu yāḥ ca annakaṇikāḥ bhuvi
tābhiḥ āpyāyanam prāptāḥ ye tiryaktvam kule gatāḥ
11. And those food grains on the ground that are left over from the offered rice balls (piṇḍa) - by them, those in the family who have attained the state of animals (tiryaktva) obtain refreshment.
ये वादग्धाः कुले बालाः क्रियायोग्या ह्यसंस्कृताः ।
विपन्नास्तेऽन्नविकिर-संमार्जनजलाशिनः ॥१२॥
12. ye vādagdhāḥ kule bālāḥ kriyāyogyā hyasaṃskṛtāḥ .
vipannāste'nnavikira-saṃmārjanajalāśinaḥ.
12. ye vā adagdhāḥ kule bālāḥ kriyāyogyāḥ hi asaṃskṛtāḥ
vipannāḥ te annavikirasammārjanajalāśinaḥ
12. Indeed, those children in the family who died uncremated and, though fit for sacred rites, remained uninitiated (asaṃskṛta) - they partake of the scattered food offerings and the water used for sweeping.
भुक्त्वा चाचामतां यच्च जलं यच्चाङ्घ्रिसेचने ।
ब्राह्मणानां तथैवान्ये तेन तृप्तिं प्रयान्ति वै ॥१३॥
13. bhuktvā cācāmatāṃ yacca jalaṃ yaccāṅghrisecane .
brāhmaṇānāṃ tathaivānye tena tṛptiṃ prayānti vai.
13. bhuktvā ca ācāmatām yat ca jalam yat ca aṅghrisecane
brāhmaṇānām tathā eva anye tena tṛptim prayānti vai
13. And whatever water is used by Brahmins for rinsing their mouths after eating, and whatever water is used for washing their feet, through that, others (like ancestors) indeed attain satisfaction.
एवं यो यजमानस्य यश्च तेषां द्विजन्मनाम् ।
कश्चिज्जलान्नविक्षेपः शुचिरुच्छिष्ट एव वा ॥१४॥
14. evaṃ yo yajamānasya yaśca teṣāṃ dvijanmanām .
kaścijjalānnavikṣepaḥ śucirucchiṣṭa eva vā.
14. evam yaḥ yajamānasya yaḥ ca teṣām dvijanmanām
kaścit jalānnavikṣepaḥ śuciḥ ucchiṣṭaḥ eva vā
14. And whatever scattered remnants of water and food, whether pure or even leftover (ucchiṣṭa), belong to the performer of the ritual or to those Brahmins (dvija)...
तेनान्ये तत्कुले तत्र तत्तद्योन्यन्तरं गताः ।
प्रयान्त्याप्यायनं वत्स सम्यक् श्राद्धक्रियावताम् ॥१५॥
15. tenānye tatkule tatra tattadyonyantaraṃ gatāḥ .
prayāntyāpyāyanaṃ vatsa samyak śrāddhakriyāvatām.
15. tena anye tat kule tatra tat tat yoni antaram gatāḥ
prayānti āpyāyanam vatsa samyak śrāddhakriyāvatām
15. O child (vatsa), through those (remnants), others in that family, who have taken birth in various other species (yoni), attain satisfaction (āpyāyana) when the śrāddha ritual is performed correctly by those who observe it.
अन्यायोपार्जितैरर्थैर्यच्छ्राद्धं क्रियते नरैः ।
तृप्यन्ते तेन चाण्डालपुक्कसाद्यासु योनिषु ॥१६॥
16. anyāyopārjitairarthairyacchrāddhaṃ kriyate naraiḥ .
tṛpyante tena cāṇḍālapukkasādyāsu yoniṣu.
16. anyāya upārjitaiḥ arthaiḥ yat śrāddham kriyate
naraiḥ tṛpyante tena cāṇḍāla pukkasa ādyāsu yoniṣu
16. When men perform a śrāddha ritual with wealth (artha) acquired through unlawful means (anyāya), by that ritual, only those in the births (yoni) of caṇḍālas, pukkasas, and similar low existences are satisfied.
एवमाप्यायनं वत्स बहूनामिह बान्धवैः ।
श्राद्धं कुर्वदिभरन्नाम्बुबिन्दुक्षेपेण जायते ॥१७॥
17. evamāpyāyanaṃ vatsa bahūnāmiha bāndhavaiḥ .
śrāddhaṃ kurvadibharannāmbubindukṣepeṇa jāyate.
17. evam āpyāyanam vatsa bahūnām iha bāndhavaiḥ
śrāddham kurvat ibharannāmbu-bindu-kṣepeṇa jāyate
17. O child, in this manner, the satisfaction of many relatives in this world is achieved by performing the śrāddha ritual through the sprinkling of abundant water drops.
तस्माच्छ्राद्धं नरो भक्त्या शाकैरपि यथाविधि ।
कुर्वोत कुर्वतः श्राद्धं कुले कश्चिन्न सीदति ॥१८॥
18. tasmācchrāddhaṃ naro bhaktyā śākairapi yathāvidhi .
kurvota kurvataḥ śrāddhaṃ kule kaścinna sīdati.
18. tasmāt śrāddham naraḥ bhaktyā śākaiḥ api yathāvidhi
kurvīta kurvataḥ śrāddham kule kaścit na sīdati
18. Therefore, a person should perform the śrāddha ritual with devotion (bhakti), even if only with vegetables, in accordance with the prescribed method. For one who performs a śrāddha, no one in their family ever suffers.
तस्य कालानहं वक्ष्ये नित्यनैमित्तिकात्मकान् ।
विधिना येन च नरैः क्रियते तन्निबोध मे ॥१९॥
19. tasya kālānahaṃ vakṣye nityanaimittikātmakān .
vidhinā yena ca naraiḥ kriyate tannibodha me.
19. tasya kālān aham vakṣye nitya-naimittika-ātmakān
vidhinā yena ca naraiḥ kriyate tat nibodha me
19. I shall now explain to you the specific times for that (śrāddha) ritual, both the regular and the occasional ones. And by which method it is performed by people, learn that from me.
कार्यं श्राद्धममावास्यां मासि मास्युडुपक्षये ।
तथाष्टकास्वप्यवश्यमिच्छाकालं निबोध मे ॥२०॥
20. kāryaṃ śrāddhamamāvāsyāṃ māsi māsyuḍupakṣaye .
tathāṣṭakāsvapyavaśyamicchākālaṃ nibodha me.
20. kāryam śrāddham amāvāsyām māsi māsi uḍupa-kṣaye
tathā aṣṭakāsu api avaśyam icchā-kālam nibodha me
20. The śrāddha ritual must be performed every month on the new moon day (amāvāsyā) and also on the Aṣṭakā days. Additionally, learn from me the optional times.
विशिष्टब्राह्मणप्राप्तौ सूर्येन्दुग्रहणेऽयने ।
विषुवे रविसंक्रान्तौ व्यतिपाते च पुत्रक ॥२१॥
21. viśiṣṭabrāhmaṇaprāptau sūryendugrahaṇe'yane .
viṣuve ravisaṃkrāntau vyatipāte ca putraka.
21. viśiṣṭabrāhmaṇaprāptau sūryendugrahaṇe ayane
viṣuve ravisaṃkrāntau vyatipāte ca putraka
21. O son, a śrāddha rite should be performed when a distinguished Brahmin is available, during a solar or lunar eclipse, at the time of a solstice, at an equinox, during the sun's transit into a new zodiac sign, and during the vyatīpāta (an inauspicious astrological conjunction).
श्राद्धार्हद्रव्यसम्प्राप्तौ तथा दुःस्वप्नदर्शने ।
जन्मर्क्षग्रहपीडासु श्राद्धं कुर्वोत चेच्छया ॥२२॥
22. śrāddhārhadravyasamprāptau tathā duḥsvapnadarśane .
janmarkṣagrahapīḍāsu śrāddhaṃ kurvota cecchayā.
22. śrāddhārhadravyasampāptau tathā duḥsvapnadarśane
janmarkṣagrahapīḍāsu śrāddham kurvota ca icchayā
22. Likewise, one should perform a śrāddha rite, if one wishes, upon obtaining suitable materials for it, upon seeing a bad dream, or during afflictions caused by planets to one's birth star.
विशिष्टः श्रोत्रियो योगी वेदविज्ज्येष्ठसामगः ।
त्रिणाचिकेतस्त्रिमधुस्त्रिसुपर्णः षडङ्गवित् ॥२३॥
23. viśiṣṭaḥ śrotriyo yogī vedavijjyeṣṭhasāmagaḥ .
triṇāciketastrimadhustrisuparṇaḥ ṣaḍaṅgavit.
23. viśiṣṭaḥ śrotriyaḥ yogī vedavit jyeṣṭhasāmagaḥ
triṇāciketaḥ trimadhuḥ trisuparṇaḥ ṣaḍaṅgavit
23. A distinguished Brahmin is one who is learned in the Vedic scriptures, a practitioner of yoga (yoga), a knower of the Vedas, the foremost chanter of the Sāmaveda, one who has thrice performed the Nāciketa fire ritual, one who has thrice studied the Madhu-brāhmaṇa, one who has thrice recited the Suparṇa portion, and one who understands the six auxiliaries of the Vedas (Vedāṅgas).
दौहित्रऋत्विग्जामातृस्वस्त्रीयाः श्वशुरस्तथा ।
पञ्चाग्निकर्मनिष्ठश्च तपोनिष्ठोऽथ मातुलः ॥२४॥
24. dauhitraṛtvigjāmātṛsvastrīyāḥ śvaśurastathā .
pañcāgnikarmaniṣṭhaśca taponiṣṭho'tha mātulaḥ.
24. dauhitra-ṛtvij-jāmātṛ-svasrīyāḥ śvaśuraḥ tathā
pañca-agni-karma-niṣṭhaḥ ca tapaḥ-niṣṭhaḥ atha mātulaḥ
24. dauhitra-ṛtvij-jāmātṛ-svasrīyāḥ śvaśuraḥ tathā
pañca-agni-karma-niṣṭhaḥ ca tapaḥ-niṣṭhaḥ atha mātulaḥ
24. Grandsons, priests of Vedic ritual (yajña), sons-in-law, and nephews; also, the father-in-law; one steadfast in the rituals of the five fires (pañcāgni-karma) and one steadfast in austerities (tapas); and moreover, the maternal uncle (mātula).
मातापितृपराश्चैव शिष्यसम्बन्धिबान्धवाः ।
एते द्विजोत्तमाः श्राद्धे समस्ताः केतनक्षमाः ॥२५॥
25. mātāpitṛparāścaiva śiṣyasambandhibāndhavāḥ .
ete dvijottamāḥ śrāddhe samastāḥ ketanakṣamāḥ.
25. mātāpitṛparāḥ ca eva śiṣyasambandhibāndhavāḥ
ete dvijottamāḥ śrāddhe samastāḥ ketanakṣamāḥ
25. Indeed, those devoted to parents, as well as disciples, relatives, and kinsmen - all these best among the twice-born are deemed suitable for invitation to a śrāddha ceremony.
अवकीर्णो तथा रोगी न्यूने चाङ्गे तथाधिके ।
पौनर्भवस्तथा काणः कुण्डो गोलोऽथ पुत्रक ॥२६॥
26. avakīrṇo tathā rogī nyūne cāṅge tathādhike .
paunarbhavastathā kāṇaḥ kuṇḍo golo'tha putraka.
26. avakīrṇaḥ tathā rogī nyūne ca aṅge tathā adhike
paunarabhavaḥ tathā kāṇaḥ kuṇḍaḥ golaḥ atha putrakaḥ
26. Likewise, one who has violated his vow of celibacy (avakīrṇa), a sick person, one with a deficient limb or an excessive limb, the son of a remarried woman (paunarbhava), a one-eyed person, the son of an adulteress (kuṇḍa) while her husband is alive, the son of an adulteress (gola) after her husband's death, and furthermore, a contemptible son (putraka).
मित्रध्रुक् कुनखी क्लीबः श्यावदन्तो निराकृतिः ।
अबिशस्तस्तु तातेन पिशुनः सोमविक्रयी ॥२७॥
27. mitradhruk kunakhī klībaḥ śyāvadanto nirākṛtiḥ .
abiśastastu tātena piśunaḥ somavikrayī.
27. mitradhruk kunakhī klībaḥ śyāvadantaḥ nirākṛtiḥ
abiśastaḥ tu tātena piśunaḥ somavikrayī
27. A betrayer of a friend (mitradhruk), one with deformed nails (kunakhī), an impotent person (klība), one with black teeth (śyāvadanta), a deformed person (nirākṛti), as well as one who is cursed by his father, a slanderer (piśuna), and a seller of Soma (somavikrayī).
कन्यादूषयिता वैद्यो गुरुपित्रोस्तथोज्झकः ।
भृतकाध्यापकोऽमित्रः परपूर्वापतिस्तथा ॥२८॥
28. kanyādūṣayitā vaidyo gurupitrostathojjhakaḥ .
bhṛtakādhyāpako'mitraḥ parapūrvāpatistathā.
28. kanyādūṣayitā vaidyaḥ gurupitroḥ tathā ujjhakaḥ
bhṛtakādhyāpakaḥ amitraḥ parapūrvāpatiḥ tathā
28. The defiler of a maiden (kanyādūṣayitā), a physician (vaidya), one who abandons his guru or father, a hired teacher (bhṛtakādhyāpaka), an enemy (amitra), and likewise, the husband of a woman previously married to another (parapūrvāpati).
वेदोज्झोऽथाग्निसन्त्यागी वृषलीपतिदूषितः ।
तथान्ये च विकर्मस्था वर्ज्याः पित्र्येषु वै द्विजाः ॥२९॥
29. vedojjho'thāgnisantyāgī vṛṣalīpatidūṣitaḥ .
tathānye ca vikarmasthā varjyāḥ pitryeṣu vai dvijāḥ.
29. veda-ujjhaḥ atha agni-santyāgī vṛṣalī-pati-dūṣitaḥ
tathā anye ca vikarmasthā varjyāḥ pitryeṣu vai dvijāḥ
29. Indeed, a twice-born (dvija) person who has abandoned the Vedas, or given up the sacred fires, or is defiled by being the husband of a Śūdra woman, and others who engage in forbidden acts (vikarma), should be excluded from rites for ancestors (pitrya).
निमन्त्रयेत पूर्वेद्युः पूर्वोक्तान् द्विजसत्तमान् ।
दैवे नियोगे पित्र्ये च तांस्तथैवोपकल्पयेत् ॥३०॥
30. nimantrayeta pūrvedyuḥ pūrvoktān dvijasattamān .
daive niyoge pitrye ca tāṃstathaivopakalpayet.
30. nimantrayeta pūrvedyuḥ pūrvoktān dvijasattamān
daive niyoge pitrye ca tān tathā eva upakalpayet
30. On the day before, one should invite those excellent twice-born (dvija) individuals who were mentioned previously. Similarly, one should arrange for them for both the divine (daiva) and ancestral (pitrya) rites.
तैश्च संयतिभिर्भाव्यं यश्च श्राद्धं करिष्यति ।
श्राद्धं दत्त्वा च भुक्त्वा च मैथुनं योऽनुगच्छति ॥३१॥
31. taiśca saṃyatibhirbhāvyaṃ yaśca śrāddhaṃ kariṣyati .
śrāddhaṃ dattvā ca bhuktvā ca maithunaṃ yo'nugacchati.
31. taiḥ ca saṃyatibhiḥ bhāvyaṃ yaḥ ca śrāddhaṃ kariṣyati
śrāddhaṃ dattvā ca bhuktvā ca maithunaṃ yaḥ anugacchati
31. Both the invited Brahmins and the person who will perform the śrāddha rite must be self-controlled (saṃyati). If someone, after offering the śrāddha and having eaten, engages in sexual intercourse...
पितरस्तु तयोर्मासं तस्मिन रेतसि शेरते ।
गत्वा च योषितं श्राद्धे यो भुङ्क्ते यश्च गच्छति ॥३२॥
32. pitarastu tayormāsaṃ tasmina retasi śerate .
gatvā ca yoṣitaṃ śrāddhe yo bhuṅkte yaśca gacchati.
32. pitaraḥ tu tayoḥ māsaṃ tasmin retasi śerate gatvā
ca yoṣitaṃ śrāddhe yaḥ bhuṅkte yaḥ ca gacchati
32. But for those two (the performer and his partner mentioned in the previous verse), their ancestors (pitṛ) lie in that semen for a month. Furthermore, he who, having engaged in sexual intercourse with a woman during the śrāddha rite, partakes of the meal, and also he who (simply) engages in sexual intercourse (during that time)...
रेतोमूत्रकृताहारास्तन्मासं पितरस्तयोः ।
तस्मात्तु प्रथमं कार्यं प्राज्ञेनोपनिमन्त्रणम् ॥३३॥
33. retomūtrakṛtāhārāstanmāsaṃ pitarastayoḥ .
tasmāttu prathamaṃ kāryaṃ prājñenopanimantraṇam.
33. retomūtrakṛtāhārāḥ tat māsaṃ pitaraḥ tayoḥ tasmāt
tu prathamaṃ kāryaṃ prājñena upanīmantraṇam
33. For a month, the ancestors (pitaraḥ) of those two subsist on semen and urine. Therefore, a wise person should first arrange for an invitation [to the appropriate rites].
अप्राप्तौ तद्दिने चापि वर्ज्या योषित्प्रसङ्गिनः ।
भिक्षार्थमागतान् वापि काले संयमिनो यतीन् ॥३४॥
34. aprāptau taddine cāpi varjyā yoṣitprasaṅginaḥ .
bhikṣārthamāgatān vāpi kāle saṃyamino yatīn.
34. aprāptau tad dine ca api varjyāḥ yoṣitprasaṅginaḥ
bhikṣārtham āgatān vā api kāle saṃyaminaḥ yatīn
34. If [the designated guests] are not available on that day, then even those excessively attached to women should be avoided. Alternatively, one may feed self-controlled ascetics (yatīn) who come for alms at the appropriate time.
भोजयेत् प्रणिपाताद्यैः प्रासाद्य यतमानसः ।
यथैव शुक्लपक्षाद्वै पितॄणामसितः प्रियः ॥३५॥
35. bhojayet praṇipātādyaiḥ prāsādya yatamānasaḥ .
yathaiva śuklapakṣādvai pitṝṇāmasitaḥ priyaḥ.
35. bhojayet praṇipātādyaiḥ prāsādya yatamanasaḥ
yathā eva śuklapakṣāt vai pitṝṇām asitaḥ priyaḥ
35. One should feed them, pleasing them with prostrations and other [marks of respect], while making earnest efforts. Just as the dark fortnight is indeed dearer to the ancestors (pitaraḥ) than the bright fortnight...
तथापराह्नः पूर्वाह्नात् पितॄणामतिरित्यते ।
संपूज्य स्वागतेनैतानभ्युपेतान् गृहे द्विजान् ॥३६॥
36. tathāparāhnaḥ pūrvāhnāt pitṝṇāmatirityate .
saṃpūjya svāgatenaitānabhyupetān gṛhe dvijān.
36. tathā aparāhnaḥ pūrvāhnāt pitṝṇām ati iryate
saṃpūjya svāgatena etān abhyupetān gṛhe dvijān
36. Similarly, for the ancestors (pitaraḥ), the afternoon is preferred over the forenoon. Therefore, one should honor these Brahmins (dvija) who have arrived at the house, by offering them a welcoming reception.
पवित्रपाणिराचान्तानासनेषूपवेशयेत् ।
पितॄणामयुजः कामं युग्मान् दैवे द्विजोत्तमान् ॥३७॥
37. pavitrapāṇirācāntānāsaneṣūpaveśayet .
pitṝṇāmayujaḥ kāmaṃ yugmān daive dvijottamān.
37. pavitrapāṇiḥ ācāntān āsaneṣu upaveśayet
pitṝṇām ayujaḥ kāmam yugmān daive dvijottamān
37. The sacrificer with purified hands should seat those who have performed ritual sipping (ācamana) on mats. For the ancestral rites (pitṛs), an odd number of excellent Brahmins (dvijottamān) is preferred, and for the divine rites, an even number.
एकैकं वा पितॄणाञ्च देवानाञ्च स्वशक्तितः ।
तथा मातामहानाञ्च तुल्यं वा वैश्वदेविकम् ॥३८॥
38. ekaikaṃ vā pitṝṇāñca devānāñca svaśaktitaḥ .
tathā mātāmahānāñca tulyaṃ vā vaiśvadevikam.
38. eka_ikam vā pitṝṇām ca devānām ca svaśaktitaḥ
tathā mātāmahānām ca tulyam vā vaiśvadevikam
38. Alternatively, one may invite a single Brahmin (dvija) for each group – for the ancestors (pitṛs) and for the gods – according to one's own capacity. Similarly, for the maternal grandfathers, or an equal number of Brahmins for the Vaiśvadeva rites.
पृथक् तयोस्तथा चान्ये केचिदिच्छन्ति मानवाः ।
प्राङ्मुखान्दैवसङ्कल्पान् पैत्र्यान् कुर्यादुदङ्मुखान् ॥३९॥
39. pṛthak tayostathā cānye kecidicchanti mānavāḥ .
prāṅmukhāndaivasaṅkalpān paitryān kuryādudaṅmukhān.
39. pṛthak tayoḥ tathā ca anye kecit icchanti mānavāḥ
prāṅmukhān daivasaṅkalpān paitryān kuryāt udaṅmukhān
39. Furthermore, some people desire that Brahmins for the two types of rites (divine and ancestral) be seated separately. One should arrange those designated for the divine rites to face east, and those for the ancestral rites to face north.
तथैव मातामहानां विधिरुक्तो मनीषिभिः ।
विष्टरार्थे कुशान् दत्त्वा पूज्य चार्घ्यादिना बुधः ॥४०॥
40. tathaiva mātāmahānāṃ vidhirukto manīṣibhiḥ .
viṣṭarārthe kuśān dattvā pūjya cārghyādinā budhaḥ.
40. tathā eva mātāmahānām vidhiḥ uktaḥ manīṣibhiḥ
viṣṭarārthe kuśān dattvā pūjya ca arghyādinā budhaḥ
40. Similarly, the wise have also declared this procedure for the maternal grandfathers. The learned person, having offered "kuśa" grass for their seats and having honored them with "arghya" (ritual water offering) and other items, should...
पवित्रकादि वै दत्त्वा तेभ्योऽनुज्ञामवाप्य च ।
कुर्यादावाहनं प्राज्ञो देवानां मन्त्रतो द्विजः ॥४१॥
41. pavitrakādi vai dattvā tebhyo'nujñāmavāpya ca .
kuryādāvāhanaṃ prājño devānāṃ mantrato dvijaḥ.
41. pavitrakādi vai dattvā tebhyaḥ anujñām avāpya ca
kuryāt āvāhanam prājñaḥ devānām mantrataḥ dvijaḥ
41. Having offered the sacred grass rings (pavitraka) and so on, and having obtained permission from them, the learned twice-born (dvija) should then perform the invocation of the deities by means of sacred utterance (mantra).
यवाम्भोभिस्तथा चार्घ्यं दत्त्वा वै वैश्वदेविकम् ।
गन्धमाल्याम्बुधूपञ्च दत्त्वा सम्यक् सदिपकम् ॥४२॥
42. yavāmbhobhistathā cārghyaṃ dattvā vai vaiśvadevikam .
gandhamālyāmbudhūpañca dattvā samyak sadipakam.
42. yavāmhobhiḥ tathā ca arghyam dattvā vai vaiśvadevikam
gandhamālyāmbudhūpam ca dattvā samyak sadīpakam
42. And having offered the arghya (ritual offering) along with barley water for the Viśvedevas, and having properly offered scents, garlands, water, incense, and a lamp.
अपसव्यं पितॄणाञ्च सर्वमेवोपकल्पयेत् ।
दर्भांश्च द्विगुणान् दत्त्वा तेभ्योऽनुज्ञामवाप्य च ॥४३॥
43. apasavyaṃ pitṝṇāñca sarvamevopakalpayet .
darbhāṃśca dviguṇān dattvā tebhyo'nujñāmavāpya ca.
43. apasavyam pitṝṇām ca sarvam eva upakalpayet darbhān
ca dviguṇān dattvā tebhyaḥ anujñām avāpya ca
43. And for the ancestors (pitṛs), one should arrange all these things in the counter-clockwise manner, and having offered double strands of darbha grass, and having obtained their permission.
मन्त्रपूर्वं पितॄणाञ्च कुर्यादावाहनं बुधः ।
अपसव्यं तथा चार्घ्यं यवार्थञ्च तथा तिलैः ॥४४॥
44. mantrapūrvaṃ pitṝṇāñca kuryādāvāhanaṃ budhaḥ .
apasavyaṃ tathā cārghyaṃ yavārthañca tathā tilaiḥ.
44. mantrapūrvam pitṝṇām ca kuryāt āvāhanam budhaḥ
apasavyam tathā ca arghyam yavārtham ca tathā tilaiḥ
44. And the wise one should perform the invocation of the ancestors (pitṛs), preceded by sacred utterance (mantra); likewise, the arghya (ritual offering) should be performed in the counter-clockwise manner, with barley and also with sesame seeds.
निष्पादयेन्महाभाग पितॄणं प्रीणने रतः ।
अग्नौ कार्यमनुज्ञातः कुरुष्वेति ततो द्विजैः ॥४५॥
45. niṣpādayenmahābhāga pitṝṇaṃ prīṇane rataḥ .
agnau kāryamanujñātaḥ kuruṣveti tato dvijaiḥ.
45. niṣpādayet mahābhāga pitṝṇām prīṇane rataḥ
agnau kāryam anujñātaḥ kuruṣva iti tataḥ dvijaiḥ
45. O great one, devoted to gratifying the ancestors, one should perform the ritual in the fire after being authorized by the brahmins, who then say, 'Perform the ritual!'
जुहुयाद्व्यञ्जनक्षारवर्ज्यमन्नं यथाविधि ।
अग्नये कव्यवाहाय स्वहेति प्रथमाहुतिः ॥४६॥
46. juhuyādvyañjanakṣāravarjyamannaṃ yathāvidhi .
agnaye kavyavāhāya svaheti prathamāhutiḥ.
46. juhuyāt vyañjanakṣāravarjyam annam yathāvidhi
agnaye kavyavāhāya svāhā iti prathamāhutiḥ
46. One should offer food, free from spices and salts, into the fire in the prescribed manner. The first oblation, accompanied by 'svāhā!', is for Agni, who carries offerings to the ancestors.
सोमाय वै पितृमते स्वाहेत्यन्या तथा भवेत् ।
यमाय प्रेतपतये स्वाहेति त्रितयाहुतिः ॥४७॥
47. somāya vai pitṛmate svāhetyanyā tathā bhavet .
yamāya pretapataye svāheti tritayāhutiḥ.
47. somāya vai pitṛmate svāhā iti anyā tathā bhavet
yamāya pretapataye svāhā iti tritayāhutiḥ
47. And another oblation should similarly be made with 'svāhā!' for Soma, who is with the ancestors. The third oblation, with 'svāhā!', is for Yama, the lord of departed spirits.
हुतावशिष्टं दद्याच्च भाजनेषु द्विजन्मनाम् ।
भाजनालम्भनं कृत्वा दद्याच्चान्नं यथाविधि ॥४८॥
48. hutāvaśiṣṭaṃ dadyācca bhājaneṣu dvijanmanām .
bhājanālambhanaṃ kṛtvā dadyāccānnaṃ yathāvidhi.
48. hutāvaśiṣṭam dadyāt ca bhājaneṣu dvijanmanām
bhājanālambhanam kṛtvā dadyāt ca annam yathāvidhi
48. One should give the remaining portion of the offering into the vessels of the brahmins. After touching the vessels, one should then duly offer food.
यथा सुखं जुषध्वं भो इति वाच्यमनिष्ठुरम् ।
भुञ्जीरंश्च ततस्तेऽपि तच्चित्ता मौनिनः सुखम् ॥४९॥
49. yathā sukhaṃ juṣadhvaṃ bho iti vācyamaniṣṭhuram .
bhuñjīraṃśca tataste'pi taccittā mauninaḥ sukham.
49. yathā sukham juṣadhvam bho iti vācyam aniṣṭhuram
bhuñjīran ca tatas te api tatcittāḥ mauninaḥ sukham
49. One should say to them, 'O, please enjoy comfortably,' speaking in a gentle manner. Then, they too, with their minds focused on that [ritual] and remaining silent, should comfortably partake of the food.
यद्यदिष्टचतमं तेषां तत्तदन्नमसत्वरम् ।
अक्रुध्यंश्च नरो दद्यात् सम्भवेन प्रलोभयन् ॥५०॥
50. yadyadiṣṭacatamaṃ teṣāṃ tattadannamasatvaram .
akrudhyaṃśca naro dadyāt sambhavena pralobhayan.
50. yat yat iṣṭacatamam teṣām tat tat annam asatvaram
akrudhyan ca naraḥ dadyāt sambhavena pralobhayan
50. Whatever is most desired by them, that very food a man should give unhurriedly and without getting angry, gently enticing them with what is available.
रक्षोघ्रांश्च जपेन्मन्त्रांस्तिलैश्च विकिरेन्महीम् ।
सिद्धार्थकैश्च रक्षार्थं श्राद्धं हि प्रचुरच्छलम् ॥५१॥
51. rakṣoghrāṃśca japenmantrāṃstilaiśca vikirenmahīm .
siddhārthakaiśca rakṣārthaṃ śrāddhaṃ hi pracuracchalam.
51. rakṣoghrān ca japet mantrān tilaiḥ ca vikiret mahīm
siddharthakaiḥ ca rakṣārtham śrāddham hi pracuracchalam
51. He should recite mantras (mantra) that ward off evil spirits, and he should sprinkle the earth with sesame seeds. Also, for protection, he should scatter white mustard seeds, for the śrāddha ritual is indeed prone to many obstacles.
पृष्टैस्तृप्तैश्च तृप्ताः स्थ तृप्ताः स्म इति वादिभिः ।
अनुज्ञातो नरस्त्वन्नं प्रकिरेत् भुवि सर्वतः ॥५२॥
52. pṛṣṭaistṛptaiśca tṛptāḥ stha tṛptāḥ sma iti vādibhiḥ .
anujñāto narastvannaṃ prakiret bhuvi sarvataḥ.
52. pṛṣṭaiḥ tṛptaiḥ ca tṛptāḥ stha tṛptāḥ sma iti vādibhiḥ
anujñātaḥ naraḥ tu annam prakiret bhuvi sarvataḥ
52. After the guests, having been questioned and being satisfied, declare 'We are satisfied!', and once permission is obtained from them, the man should scatter the food everywhere on the ground.
तद्वदाचमनार्थाय दद्यादापः सकृत् सकृत् ।
अनुज्ञाञ्च ततः प्राप्य यतवाक्कायमानसः ॥५३॥
53. tadvadācamanārthāya dadyādāpaḥ sakṛt sakṛt .
anujñāñca tataḥ prāpya yatavākkāyamānasaḥ.
53. tadvat ācamanārthāya dadyāt āpaḥ sakṛt sakṛt
anujñām ca tataḥ prāpya yatavākkāyamānasaḥ
53. Similarly, one should offer water for ritual sipping (ācamana) once for each. Then, having obtained permission, with controlled speech, body, and mind, one should proceed.
सतिलेन ततोऽन्नेन पिण्डान् सव्येन पुत्रक ।
पितनुद्दिश्य दर्भेषु दद्यादुच्छिष्टसन्निधौ ॥५४॥
54. satilena tato'nnena piṇḍān savyena putraka .
pitanuddiśya darbheṣu dadyāducchiṣṭasannidhau.
54. satilena tataḥ annena piṇḍān savyena putraka
pitṝn uddiśya darbheṣu dadyāt ucchiṣṭasannidhau
54. Then, O son, one should offer sacrificial cakes (piṇḍa) of food mixed with sesame seeds to the ancestors (pitṛ), placing them on the darbha grass near the remnants of the meal, using the left hand.
पितृतीर्थेन तोयञ्च दद्यात्तेभ्यः समाहितः ।
पितॄनिद्दिश्य यद्भक्त्या यजमानो नृपात्मज ॥५५॥
55. pitṛtīrthena toyañca dadyāttebhyaḥ samāhitaḥ .
pitṝniddiśya yadbhaktyā yajamāno nṛpātmaja.
55. pitṛtīrthena toyam ca dadyāt tebhyaḥ samāhitaḥ
pitṝn uddiśya yat bhaktyā yajamānaḥ nṛpātmaja
55. The sacrificer (yajamāna), O prince, being attentive and dedicating to the ancestors (pitṛ) with devotion (bhakti), should offer water to them through the pitṛtīrtha [a specific part of the hand].
तद्वन्मातामहानाञ्च दत्त्वा पिण्डान् यथाविधि ।
गन्धमाल्यादिसंयुक्तं दद्यादाचमनं ततः ॥५६॥
56. tadvanmātāmahānāñca dattvā piṇḍān yathāvidhi .
gandhamālyādisaṃyuktaṃ dadyādācamanaṃ tataḥ.
56. tadvat mātāmahānām ca dattvā piṇḍān yathāvidhi
gandhamālyādisaṃyuktam dadyāt ācamanam tataḥ
56. Similarly, having offered the sacrificial cakes (piṇḍa) to the maternal grandfathers according to the prescribed rites, one should then offer the ritual sipping water (ācamana), along with perfumes, garlands, and so on.
दत्त्वा च तक्षिणां शक्त्या सुस्वधास्त्विति तान् वदेत् ।
तैश्च तुष्टैस्तथेत्युक्त्वा वाचयेद्वैश्वदेविकान् ॥५७॥
57. dattvā ca takṣiṇāṃ śaktyā susvadhāstviti tān vadet .
taiśca tuṣṭaistathetyuktvā vācayedvaiśvadevikān.
57. datvā ca dakṣiṇām śaktyā susvadhā astu iti tān vadet |
taiḥ ca tuṣṭaiḥ tathā iti uktvā vācayet vaiśvadevikān
57. After giving a donation (dakṣiṇā) according to one's capacity, one should say to them, 'May the ancestral offerings be well-made.' When they, being content, respond with 'So be it,' one should then have them recite the hymns for the Viśvedevas.
प्रीयन्तामिति भद्रं वो विश्वेदेवा इतीरयेन् ।
तथेति चोक्ते तैर्विप्रैः प्रार्थनीयास्तदाशिषः ॥५८॥
58. prīyantāmiti bhadraṃ vo viśvedevā itīrayen .
tatheti cokte tairvipraiḥ prārthanīyāstadāśiṣaḥ.
58. prīyantām iti bhadram vaḥ viśvedevāḥ iti īrayet |
tathā iti ca ukte taiḥ vipraiḥ prārthanīyāḥ tadāśiṣaḥ
58. One should say, 'May the Viśvedevas be pleased; may there be welfare for you!' And when those Brahmins respond with 'So be it,' one should then request their blessings.
विसर्जयेत् प्रियाण्युक्त्वा प्रणिपत्य च भक्तितः ।
आद्वारमनुगच्छेच्चागच्छेच्चानुप्रमोदितः ॥५९॥
59. visarjayet priyāṇyuktvā praṇipatya ca bhaktitaḥ .
ādvāramanugaccheccāgaccheccānupramoditaḥ.
59. visarjayet priyāṇi uktvā praṇipatya ca bhaktitaḥ
| ādvāram anugacchet ca āgacchet ca anupramoditaḥ
59. One should dismiss them after speaking pleasant words and bowing down with devotion (bhakti). One should follow them up to the door and then return, feeling greatly delighted.
ततो नित्यक्रियां कुर्याद् भोजयेच्च तथातिथीन् ।
नित्यक्रियां पितॄणाञ्च केचिदिच्छन्ति सत्तमाः ॥६०॥
60. tato nityakriyāṃ kuryād bhojayecca tathātithīn .
nityakriyāṃ pitṝṇāñca kecidicchanti sattamāḥ.
60. tataḥ nityakriyām kuryāt bhojayet ca tathā atithīn
| nityakriyām pitṝṇām ca kecit icchanti sattamāḥ
60. Thereafter, one should perform the regular daily rites and also feed guests. Some excellent individuals (sattamāḥ) also wish to perform daily rites for the ancestors.
न पितॄणान्तथैवान्ये शेषं पूर्ववदाचरेत् ।
पृथक् पाकेन नेत्यन्ये केचित् पूर्वञ्च पूर्ववत् ॥६१॥
61. na pitṝṇāntathaivānye śeṣaṃ pūrvavadācaret .
pṛthak pākena netyanye kecit pūrvañca pūrvavat.
61. na pitṝṇām tathā eva anye śeṣam pūrvavat ācaret
pṛthak pākena na iti anye kecit pūrvam ca pūrvavat
61. Some others [hold that] it is not for the ancestors (pitṛs) in the same way, and one should perform the remainder as before. Others [assert that it should] not [be done] with separate cooking. And some [maintain that] the prior [practice] is also [to be followed] as before.
ततस्तदन्नं भुञ्जीत सह भृत्यादिभिर्नरः ।
एवं कुर्वोत धर्मज्ञः श्राद्धं पित्र्यं समाहितः ॥६२॥
62. tatastadannaṃ bhuñjīta saha bhṛtyādibhirnaraḥ .
evaṃ kurvota dharmajñaḥ śrāddhaṃ pitryaṃ samāhitaḥ.
62. tataḥ tat annam bhuñjīta saha bhṛtyādibhiḥ naraḥ
evam kurvīta dharmajñaḥ śrāddham pitryam samāhitaḥ
62. Thereafter, that man should eat that food with his servants and others. Thus, a person who understands natural law (dharma) should perform the ancestral (pitrya) śrāddha ritual with concentration.
यथा वा द्विजमुख्यानां परितोषोऽभिजायते ।
त्रीणि श्राद्धे पवित्राणि दौहित्रं कुतपस्तिलाः ॥६३॥
63. yathā vā dvijamukhyānāṃ paritoṣo'bhijāyate .
trīṇi śrāddhe pavitrāṇi dauhitraṃ kutapastilāḥ.
63. yathā vā dvijamukhyānām paritoṣaḥ abhijāyate
trīṇi śrāddhe pavitrāṇi dauhitram kutapaḥ tilāḥ
63. One should act such that the principal brahmins (dvija) are satisfied. In the śrāddha ritual, there are three purifiers: the daughter's son (dauhitra), the midday period (kutapa), and sesame seeds.
वर्ज्यानि चाहुर्विप्रेन्द्र कोपोऽध्वगमनं त्वरा ।
राजतञ्च तथा पात्रं शस्तं श्राद्धेषु पुत्रक ॥६४॥
64. varjyāni cāhurviprendra kopo'dhvagamanaṃ tvarā .
rājatañca tathā pātraṃ śastaṃ śrāddheṣu putraka.
64. varjyāni ca āhuḥ viprendra kopaḥ adhvagamanam tvarā
rājatam ca tathā pātram śastam śrāddheṣu putraka
64. O chief of brahmins (viprendra), they say that anger, travel, and haste are to be avoided. And, O son (putraka), a silver vessel is commendable in śrāddha rituals.
रजतस्य तथा कार्यं दर्शनं दानमेव वा ।
राजते हि स्वधा दुग्धा पितृभिः श्रूयते मही ।
तस्मात् पितॄणां रजतमभीष्टं प्रीतिवर्धनम् ॥६५॥
65. rajatasya tathā kāryaṃ darśanaṃ dānameva vā .
rājate hi svadhā dugdhā pitṛbhiḥ śrūyate mahī .
tasmāt pitṝṇāṃ rajatamabhīṣṭaṃ prītivardhanam.
65. rajatasya tathā kāryam darśanam
dānam eva vā rājate hi svadhā dugdhā
pitṛbhiḥ śrūyate mahī tasmāt pitṝṇām
rajatam abhīṣṭam prītivardhanam
65. The display or donation of silver should thus be performed. Indeed, it is heard that the earth, when the ancestral offering (svadhā) is 'milked' (offered), shines brightly for the ancestors. Therefore, silver is desired by the ancestors and increases their satisfaction.

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