श्रीखण्डतुलसीकाष्ठसमित्पालाशसंभृताम् । विकलेन्द्रियसङ्घाते चैतन्ये जडतां गते ॥ २,१५.
When sandalwood, tulasi, kusha grass, samit, and palasha are gathered, and the senses have become disordered, and consciousness has turned inert—
प्रचलन्ति ततः प्राणा याम्यैर्निकटवर्तिभिः । एकीभूतं जगत्पश्येद्दैवी दृष्टिः प्रजायते ॥ २,१५.
Then the vital breaths depart, accompanied by the attendants of Yama; a divine vision arises, and one perceives the world as unified.
बीभत्सं दारुणं रूपं प्रणैः कण्ठं समाश्रितैः । फेनमुद्गिरते कोपि मुखं लालाकुलं भवेत् ॥ २,१५.
A dreadful, terrifying form appears; with the breaths lodged in the throat, foam is expelled, and the mouth becomes filled with saliva.
दुरात्मानश्च ताड्यन्ते किङ्करैः पाशबन्धनैः । सुखेन कृतिनस्तत्र नीयन्ते नाकनायकैः ॥ २,१५.
The wicked are struck by servants with bonds of rope; the virtuous are led away comfortably by the leaders of heaven.
दुः खेन पापिनो यान्ति यममार्गे च दुर्गमे । यमश्चतुर्भुजो भूत्वा शङ्खचक्रगदादिभृत् ॥ २,१५.
The sinful go with difficulty along the arduous path of Yama; Yama himself appears four-armed, bearing conch, discus, mace, and other weapons.
पुण्यकर्मरतान्सम्यक्शुभान्मित्रवदाचरेत् । आहूय पापिनः सर्वान्यमो दण्डेन रज्जयेत् ॥ २,१५.
He treats those devoted to virtuous deeds kindly, like friends; but he summons all sinners and restrains them with his staff.
प्रलयाम्बुदनिर्घोषस्त्वञ्जनाद्रिसमप्रभः । महिषस्थो दुराराध्यो विद्युत्तेजः समद्युतिः ॥ २,१५.
He resounds like the thunder of a storm cloud, shines like the black mountain Anjana, rides upon a buffalo, is difficult to propitiate, and his radiance equals that of lightning.
योजनत्रयविस्तारदेहो रौद्रोऽतिभीषणः । लोहदण्डधरो भीमः पाशपाणिर्दुराकृतिः ॥ २,१५.
His body extends three yojanas, fierce and exceedingly terrifying; he wields an iron staff, is formidable, holds a noose, and has a dreadful appearance.
वक्रनेत्रोऽतिभयदो दर्शनं याति पापिनाम् । अङ्गुष्ठमात्रः पुरुषो हाहा कुर्वन् कलेवरात् ॥ २,१५.
His crooked eyes inspire great fear when seen by sinners; a man, reduced to the size of a thumb, cries out 'ha ha' as he leaves the body.
तदैव नीयते दूतैर्याम्यैर्वोक्षन्स्वकं गृहम् । निर्विचेष्टं शरीरं तु प्राणैर्मुक्तं जुगुप्सितम् ॥ २,१५.
At that moment, the messengers of Yama lead him away, abandoning his own house; the lifeless body, forsaken by the vital breaths, becomes repulsive.
अस्पृश्यं जायते तूर्णं दुर्गन्धं सर्वनिन्दितम् । त्रिधावस्था हि देहस्य कृमिविड्मस्मसंज्ञिता ॥ २,१५.
It quickly becomes untouchable, foul-smelling, and universally reviled; the body has three states: worm, excrement, and ashes.
को गर्वः क्रियते तार्क्ष्य क्षणविध्वंसिभिर्नरैः । दानं वित्तादृता वाचः कीर्तिधर्मौ तथायुषः ॥ २,१५.
What pride can there be, O Tārkṣya, in men who are destroyed in a moment? Wealth, speech, fame, virtue, and life are all dependent on gifts.
परोपकरणं कायादसतः सारमुद्धृतम् । तस्यैवं नीयमानस्य दूताः सन्तर्जयन्ति हि ॥ २,१५.
Only the essence of good deeds performed for others is extracted from the body of the wicked; as he is being led away, the messengers continually threaten him.
दर्शयन्तो भयं तीव्रं नरकाय पुनः पुनः । शीघ्रं प्रचल दुष्टात्मन् गतोऽसित्वं यमालये ॥ २,१५.
They repeatedly show him intense fear of hell, saying: 'Move quickly, evil soul, you have reached the abode of Yama.'
कुंभीपाकादिनरकांस्त्वां नेष्यामश्च मा चिरम् । एवं वाचस्तदा शृण्वन्बन्धूनां रुदितं तथा ॥ २,१५.
'We shall take you soon to the hells like Kumbhipaka; do not delay.' Hearing these words, he also hears the lamentation of his relatives.
उच्चैर्हाहेति विलपन्नीयते यमकिङ्करैः । स्थाने श्राद्धं प्रकुर्वीत तथा चेकादशेऽहनि ॥ २,१५.
He is led away by Yama's servants, crying loudly 'ha ha'; at that time, a śrāddha should be performed, as well as on the eleventh day.
मृस्योत्क्रान्तिसमयात्षट्पिण्डान्क्रमशो ददेत् । मृतस्थाने तथा द्वारे चत्वरे तार्क्ष्य कारणात् ॥ २,१५.
From the time of departure, six balls of rice should be given in succession; at the place of death, at the door, and at the crossroads, O Tārkṣya, for this reason.
विश्रामे काष्ठचयने तथा सञ्चयने च षट् । शृणु तत्कारणं तार्क्ष्य षट्पिण्डपरिकल्पने ॥ २,१५.
At the resting place, on the wooden platform, and at the collection site, six should be given; listen, O Tārkṣya, to the reason for the offering of six rice balls.
मृतस्थाने शवो नाम तेन नाम्ना प्रदीयते । तेन दत्तेन तृप्यन्ति गृहवास्त्वधिदेवताः ॥ २,१५.
At the place of death, an offering called 'śava' is given by that name; by this gift, the household deities and guardians of the dwelling are satisfied.
तेन भूमिर्भवेत्तुष्टातदधिष्ठातृदेवता । द्वारे तु पिण्डं देयं च पान्थमित्यभिधाय तु ॥ २,१५.
By this, the earth and its presiding deity become pleased; at the doorway, an offering called 'pāntha' should be given.
दत्तेन तेन प्रीणन्ति द्वारस्था गृहदेवताः । चत्वरे खेचरो नाम तमुद्दिश्य प्रदापयेत् ॥ २,१५.
By this gift, the deities stationed at the doorway of the house are gratified; at the courtyard, an offering called 'khecara' should be made, addressed to him.
न चोपघातं कुर्वन्ति भूताद्या देवयोनयः । विश्रामे भूतसंज्ञोऽयं तेन तत्र प्रदापयेत् ॥ २,१५.
Then beings such as spirits and divine classes do not cause harm; at the resting place, an offering named 'bhūta' should be given there.
पिशाचा राक्षसा यक्षा ये चान्ये दिशि वासिनः । तस्य होतव्यदेहस्यनैवायोग्यत्वकारकाः ॥ २,१५.
Piśācas, rākṣasas, yakṣas, and other beings who dwell in the directions do not render the body of the deceased unfit for the rites.
चितापिण्ढप्रभृतितः प्रेतत्वमुपजायते । चितायां साधकं नाम वदन्त्येके खगेश्वर ॥ २,१५.
From the offering of the funeral cake and similar rites, the state of being a preta arises; some call the one at the pyre 'sādhaka', O Lord of Birds.
केचित्तं प्रेतमेवाहुर्यथा कल्पविदो बुधाः । तदादि तत्रतत्रापि प्रेतनाम्ना प्रदीयते ॥ २,१५.
Some indeed call him 'preta', as do those learned in ritual; from that point onward, offerings are made in various places under the name 'preta'.
इत्येवं पञ्चभिः पिण्डैः शवस्याहुतियोग्यता । अन्यथा चोपघाताय पूर्वोक्तास्ते भवन्ति हि ॥ २,१५.
Thus, with five offerings, the corpse becomes fit for the oblation; otherwise, as previously stated, those beings may cause harm.
उत्क्रामे प्रथमं पिण्डं तथा चार्धपयेपि च । चितायां तु तृतीयं स्यात्त्रयः पिण्डाश्च कल्पिताः ॥ २,१५.
The first offering is made at the place of departure, the second at the halfway point, and the third at the funeral pyre; thus, three offerings are prescribed.
विधाता प्रथमे पिण्डे द्वितीये गरुडध्वजः । तृतीये यमदूताश्च प्रयोगः परिकीर्तितः ॥ २,१५.
The creator is invoked in the first offering, Garuḍa-bannered Viṣṇu in the second, and the messengers of Yama in the third, as the procedure is described.
दत्ते तृतीये पिण्डेऽस्मिन्देहदोषैः प्रमुच्यते । आधारभूतजीवश्चज्वलनैर्ज्वालयेच्चिताम् ॥ २,१५.
When this third offering is given, the soul is freed from the faults of the body; the vital being, which is the support, should then ignite the pyre with fire.
संमृज्य चोपलिप्याथ उल्लिख्योद्धृत्य वेदिकाम् । अभ्युक्ष्योपसमाधाय वह्निं तत्रः विधानतः ॥ २,१५.
After cleaning and smearing, marking and raising the altar, and sprinkling it, the fire should be properly established there according to the rite.