Garuda Purana

गृहस्थे प्रोषिते यच्च कश्चित्तु म्रियते गृहे । आसौचापगमे यत्र प्रारब्धे श्राद्धकर्मणि ॥ २,४५.

If someone dies at home while the householder is away, when the impurity period ends and the śrāddha ritual is begun,

प्रत्यागतश्चेज्जानाति तत्र वृत्तं गृही तथा । आशौचं गृहिणस्तेषां न द्रव्यादेस्तदा भवेत् ॥ २,४५.

If the householder returns and learns what happened, then for him there is no impurity regarding the materials at that time.

पुत्रादिना यदारब्धं श्राद्धं तत्त्वेन वाखिलम् । समापनीयं तत्रापि श्राद्धं गृहीतु दूरतः ॥ २,४५.

Whatever śrāddha has been properly begun by a son or others must be completed; even from afar, the householder should accept the śrāddha.

दात्रा बोक्त्रा च न ज्ञातं सूतकं मृतकं तथा । उभयोरपि तद्दोषं नारोपयति कर्हिचित् ॥ २,४५.

If neither the donor nor the recipient knows of impurity or death, then the fault does not fall on either of them.

यदा त्वन्यतरज्ञातं सूतकं मृतकं तथा । भोक्तुरेव तदा दोषो नान्यो दाता प्रदुष्यति ॥ २,४५.

But if either one knows of impurity or death, then only the recipient incurs fault, not the donor.

इत्युक्तेन प्रकारेण यः कुर्यान्मृतवासरम् । अविज्ञातमृताहस्य सततं तारयत्यसौ ॥ २,४५.

Thus, by performing the death-day rites in this manner for one whose date of death is unknown, one always delivers that person.

नित्यश्राद्धेऽथ गन्धाद्यैर्द्विजानभ्यर्च्य भक्तितः । सर्वान् पितृगणान् सम्यक्सहैवोद्दिश्य योजयेत् ॥ २,४५.

In the daily śrāddha, having worshipped the twice-born with perfumes and so on, with devotion, one should properly offer to all groups of ancestors together.

आवाहनं स्वधाकारो पिण्डाग्नौकरणादिकम् । ब्रह्मचर्यादिनियमा विश्वदेवास्तथैव च ॥ २,४५.

The invocation, the offering of svadhā, the placing of the rice-balls in the fire, the observances like celibacy, and the worship of the Viśvadevas should all be performed.

नित्यश्राद्धे त्यजेदेतान् भोज्यमन्नं प्रकल्पयेत् । दत्त्वा तु दक्षिणां शक्त्या नमस्कारैर्विसर्जयेत् ॥ २,४५.

In the daily śrāddha, one should omit these and prepare food to be eaten; after giving a gift according to ability, one should dismiss with salutations.

देवानुद्दिश्य विश्वादीन् यद्दद्याद्द्विजभोजनम् । तन्नित्यश्राद्धवत्कार्यं देवश्राद्धं तदुच्यते ॥ २,४५.

Whatever food is given to the twice-born, dedicated to the gods such as the Viśvadevas, should be performed like the daily śrāddha; this is called deva-śrāddha.

मातृश्राद्धन्तु पूर्वेण कर्मादौ पैतृकं तथा । उत्तरेऽहनि वृद्धौ स्यान्मातामहगणस्य तु ॥ २,४५.

The mother's śrāddha should be performed as previously described, and the father's as well; on the following day, the śrāddha for the maternal grandfather's group should be done in the period of increase.

श्राद्धत्रयं प्रकुर्र्वीत वैश्वदेवन्तुतान्त्रिकम् ॥ २,४५.

One should perform three kinds of śrāddha: the Vaiśvadeva and the Tāntrika.

मातृभ्यः कल्पयेत्पूर्वं पितृभ्यस्तदनन्तरम् । मातामहेभ्यश्च तथा दद्यादित्थं क्रमेण तु ॥ २,४५.

First, offerings should be made to the mothers, then to the fathers, and likewise to the maternal grandfathers, in this order.

मातृश्राद्धे तु विप्राणामभावे सुकुलोद्गताः । पतिपुत्रान्विताः साध्व्यो योषितोऽष्टौ च भावयेत् ॥ २,४५.

If there are no brāhmaṇas for the mother's śrāddha, one should consider eight virtuous women of good family, accompanied by their husbands or sons.

इष्टापूर्तादिके श्राद्धं कुर्यादाभ्युदयं तथा । उत्पातादिनिमित्तेषु नित्य श्राद्धवदेव तु ॥ २,४५.

Śrāddha should be performed on occasions such as iṣṭāpūrta and the like, as well as for auspicious events, and also for omens and other causes, just as with the regular śrāddha.

नित्यं दैवञ्च वृद्धिञ्च काम्यं नैमित्तिकं तथा । श्राद्धान्युक्तप्रकारेण कुर्वन् सिद्धिमवाप्नुयात् । इति ते कथितं तार्क्ष्य किमन्यत्परिपृच्छसि ॥ २,४५.

By performing the daily, divine, augmenting, desired, and occasional śrāddhas in the prescribed manner, one attains success. Thus it has been told to you, Tārkṣya; what else do you wish to ask?

श्रीगरुडमहापुराणम् ४६ तार्क्ष्य उवाच । सुकृतस्य प्रभावेण स्वर्गो नानाविधो नणाम् । भोगाः सौख्याति रूपञ्च बलं बुद्धैः पराक्रमः ॥ २,४६.

Tārkṣya said: By the power of good deeds, heaven is of many kinds for men; enjoyments, happiness, beauty, strength, intellect, and valor arise from them.

सत्यं पुण्यवतां देव जायतेऽत्र परत्र च । सत्यंसत्यं पुनः सत्यं वेदवाक्यं न चान्यथा ॥ २,४६.

O god, truth arises for the virtuous both here and hereafter; truly, truly, again truly, the words of the Veda are never otherwise.

धर्मो जयति नाधर्मः सत्यं जयाते नानृतम् । क्षमा जयति न क्रोधो विष्णुर्जयति नासुरः ॥ २,४६.

Dharma prevails, not adharma; truth prevails, not falsehood; forgiveness prevails, not anger; Viṣṇu prevails, not the asura.

तद्वत्सत्यं मया ज्ञातं सुकृताच्छोभनं भवेत् । यतोत्कृष्टतमं पुण्यं तथोत्कृष्टतरोनरः ॥ २,४६.

In the same way, I have understood that truth leads to auspiciousness through good deeds; as the highest merit, so is the person of highest excellence.

एवन्तु श्रोतुमिच्छामि जायन्ते पापिनो यथा । येन कर्मविपाकेन यथा नियमभाग्भवेत् ॥ २,४६.

Thus, I wish to hear how sinners are born, and by what result of karma they become subject to certain conditions.

यांयां योनिमवाप्नोति यथारूपश्च जायते । तन्मे वद सुरश्रेष्ठ समासेनापि काङ्क्षितम् ॥ २,४६.

Into what womb one enters, and with what form one is born—tell me that, O best of gods, even briefly, as I desire to know.

श्रीकृष्ण उवाच । शुभाशुभफलैस्तार्क्ष्य भुक्तभोगा नरास्त्विह । जायन्ते लक्षणैर्यैस्तुतानि मे शृणु काश्यप ॥ २,४६.

Śrī Kṛṣṇa said: O Tārkṣya, after experiencing the results of good and bad actions, people are born with certain marks; listen, O Kāśyapa, as I describe them.

गुरुरात्मवतां शास्ता राजा शास्ता दुरात्मनाम् । इह प्रच्छन्नपापानां शास्ता वैवस्वतो यमः ॥ २,४६.

The teacher is the ruler for those who are self-controlled; the king is the ruler for the wicked; here, for those who commit hidden sins, Yama, son of Vivasvat, is the ruler.

प्रायश्चित्तेष्वचीर्णेषु यमलोका ह्यनेकधा । यातनाभिर्विमुक्ता ये यान्ति ते जीवसन्ततीम् ॥ २,४६.

For those who have not performed expiations, there are many realms of Yama; those who are freed from torments go on to a succession of births.

गत्वा मानुषभावे तु पापचिह्ना भवन्ति ते । तान्यहं तव चिह्नानि कथयिष्ये खगोत्तम ॥ २,४६.

Having come into human birth, they bear marks of sin; I will tell you those marks, O best of birds.

सोढ्वा वै यातनाः सर्वा गत्वा वैवस्वतक्षयम् । निस्तीर्णयातनास्ते तु लोकमायान्ति चिह्निताः ॥ २,४६.

Having endured all torments and reached the abode of Yama, those who have finished their suffering come to the world, marked as such.

गद्गदोऽनतवादी स्यान्मूकश्चैव गवानृते । ब्रह्महा जायते कुष्ठी श्यावदन्तश्च मद्यपः ॥ २,४६.

One who stammers or cannot speak properly is so from lying about cows; a murderer of a brāhmaṇa is born as a leper, and one who drinks liquor has blackened teeth.

कुनखी स्वर्णहरणाद्दुश्चर्मा गुरुतल्पगः । संयोगी हीनयोनिः स्याद्दरिद्रोऽदत्तदानतः ॥ २,४६.

One with deformed nails is so from stealing gold; one with diseased skin from violating the teacher’s bed; one born in a low womb from improper union; one who is poor from taking what was not given.