अर्धमासस्य पर्वाणि द्वितीयाप्रभृतीनि च अग्न्याधानक्रिया यस्मान् नीयन्ते पर्वसंधिषु
The lunar phases of the half-month, beginning from the second day, and the ritual of kindling fire are carried out at the junctions of the phases.
तस्मात्तु पर्वणो ह्यादौ प्रतिपद्यादिसंधिषु सायाह्ने अनुमत्याश्च द्वौ लवौ काल उच्यते लवौ द्वावेव राकायाः कालो ज्ञेयो ऽपराह्णिकः
Therefore, at the beginning of the lunar phases, at the junctions starting from the first day, in the evening and at Anumati, two lavas are said to be the time; two lavas are also known as the time for Rakā in the afternoon.
प्रकृतिः कृष्णपक्षस्य काले ऽतीते ऽपराह्णिके सायाह्ने प्रतिपद्येष स कालः पौर्णमासिकः
The phase of the waning fortnight, when the afternoon has passed and evening arrives, is called the full-moon time.
व्यतीपाते स्थिते सूर्ये लेखादूर्ध्वं युगान्तरम् युगान्तरोदिते चैव चन्द्रे लेखोपरि स्थिते
When the sun stands at vyatīpāta, above the line, it marks the end of an age; and when the moon rises at the end of an age, positioned above the line.
पूर्णमासव्यतीपातौ यदा पश्येत्परस्परम् तौ तु वै प्रतिपद्यावत् तस्मिन्काले व्यवस्थितौ
When, on the full-moon vyatīpāta, one sees both together, and they are established at the beginning of the lunar day, at that time they are thus situated.
तत्कालं सूर्यमुद्दिश्य दृष्ट्वा संख्यातुमर्हसि स चैव सत्क्रियाकालः षष्ठः कालो ऽभिधीयते
At that time, having observed the sun, you should calculate; and that is the proper time for sacred rites, which is called the sixth period.
पूर्णेन्दुः पूर्णपक्षे तु रात्रिसंधिषु पूर्णिमा तस्मादाप्यायते नक्तं पौर्णमास्यां निशाकरः
On the full-moon night, at the junctions of night, the moon is full in the bright fortnight; therefore, the moon becomes full at night on the full-moon day.
यदान्योन्यवतीं पाते पूर्णिमां प्रेक्षते दिवा चन्द्रादित्यो ऽपराह्णे तु पूर्णत्वात्पूर्णिमा स्मृता
When, during the day, the sun and moon see the full moon at the time of their mutual vyatīpāta, then, because of its fullness, it is regarded as the full-moon day in the afternoon.
यस्मात्तामनुमन्यन्ते पितरो दैवतैः सह तस्मादनुमतिर्नाम पूर्णत्वात्पूर्णिमा स्मृता
Because the ancestors, together with the gods, approve of that time, it is called 'Anumati'; and because of its fullness, it is known as the full-moon.
अत्यर्थं राजते यस्मात् पौर्णमास्यां निशाकरः रञ्जनाच्चैव चन्द्रस्य राकेति कवयो विदुः
Because the moon shines exceedingly on the full-moon night, and because of the coloring of the moon, poets call it 'Rākā.'
अमा वसेतामृक्षे तु यदा चन्द्रदिवाकरौ एका पञ्चदशी रात्रिर् अमावास्या ततः स्मृता
When the sun and moon dwell together in the same constellation, that fifteenth night is called Amāvāsyā, the new moon.
उद्दिश्य ताममावास्यां यदा दर्शं समागतौ अन्योन्यं चन्द्रसूर्यौ तु दर्शनाद्दर्श उच्यते
When, referring to that Amāvāsyā, the sun and moon come together in conjunction, their mutual appearance is called 'Darśa' because of their visibility.
द्वौ द्वौ लवावमावास्यां स कालः पर्वसंधिषु द्व्यक्षरः कुहूमात्रश्च पर्वकालस्तु स स्मृतः
On Amāvāsyā, two lavas (moments) are considered at the junctions of the lunar phases; this is called the two-syllabled Kuhū, and that time is known as the festival juncture.
दृष्टचन्द्रा त्वमावास्या मध्याह्नप्रभृतीह वै दिवा तदूर्ध्वं रात्र्यां तु सूर्ये प्राप्ते तु चन्द्रमाः सूर्येण सहसोद्गच्छेत् ततः प्रातस्तनात्तु वै
The Amāvāsyā when the moon is seen from midday onward during the day, and thereafter at night, when the sun arrives, the moon rises together with the sun; thus, it is in the morning.
समागम्य लवौ द्वौ तु मध्याह्नान्निपतन्रविः प्रतिपच्छुक्लपक्षस्य चन्द्रमाः सूर्यमण्डलात्
When, after midday, the sun sets having joined with two lavas, the moon of the bright fortnight emerges from the solar disc.
निर्मुच्यमानयोर्मध्ये तयोर्मण्डलयोस्तु वै स तदान्वाहुतेः कालो दर्शस्य च वषट्क्रियाः एतदृतुमुखं ज्ञेयम् अमावास्यां तु पार्वणम्
When the two orbs are being released from each other, in between them, that is the time for the Anvāhāri offering and the Vaṣaṭ rituals of Darśa; this is to be known as the season's commencement, and the festival time on Amāvāsyā.
दिवा पर्व त्वमावास्यां क्षीणेन्दौ धवले तु वै तस्माद्दिवा त्वमावास्यां गृह्यते यो दिवाकरः
When the moon is waning and pale on Amāvāsyā during the day, that is why the daytime Amāvāsyā is taken as the one in which the sun is present.
कुहेति कोकिलेनोक्तं यस्मात्कालात्समाप्यते तत्कालसंज्ञिता ह्येषा अमावास्या कुहूः स्मृता
It is called 'Kuhū' by the cuckoo, because at that time it is completed; therefore, this Amāvāsyā is known as Kuhū, named after that time.
सिनीवालीप्रमाणं तु क्षीणशेषो निशाकरः अमावास्या विशत्यर्कं सिनीवाली तदा स्मृता
When only a slender remnant of the moon remains, like the measure of Sinīvālī, Amāvāsyā enters the sun; at that time, it is called Sinīvālī.
अनुमतिश्च राका च सिनीवाली कुहूस्तथा एतासां द्विलवः कालः कुहूमात्रा कुहूः स्मृता
Anumati, Rākā, Sinīvālī, and Kuhū—these four; the two-lava period is called Kuhū, and Kuhū is known by that measure.
इत्येष पर्वसंधीनां कालो वै द्विलवः स्मृतः पर्वणां तुल्यकालस्तु तुल्याहुतिवषट्क्रियाः
Thus, the time between the junctions of the lunar phases is said to be two lavas; the duration of the lunar days is equal, as are the offerings and the utterance of 'vaṣaṭ'.
चन्द्रभूर्यव्यतीपाते समे वै पूर्णिमे उभे प्रतिपत्प्रतिपन्नस्तु पर्वकालो द्विमात्रकः
When the moon and sun are in conjunction or opposition, and on both the full and new moon days, the period called parva is of double measure.
कालः कुहूसिनीवाल्योः समुद्धो द्विलवः स्मृतः अर्कनिर्मण्डले सोमे पर्वकालः कलाः स्मृताः
The time at the conjunctions called Kuhu and Sinivali is considered to be two lavas; at the sun's node and with the moon, the parva time is reckoned in kalās.
यस्माद् आपूर्यते सोमः पञ्चदश्यां तु पूर्णिमा दशभिः पञ्चभिश्चैव कलाभिर्दिवसक्रमात्
Because the moon becomes full on the fifteenth day, the full moon is completed by ten and five kalās, in the order of days.
तस्मात्पञ्चदशे सोमे कला वै नास्ति षोडशी तस्मात्सोमस्य विप्रोक्तः पञ्चदश्यां मया क्षयः
Therefore, on the fifteenth day, the moon does not have a sixteenth kalā; thus, I have declared the waning of the moon on the fifteenth day.
इत्येते पितरो देवाः सोमपाः सोमवर्धनाः आर्तवा ऋतवो ऽथाब्दा देवास्तान्भावयन्ति हि
Thus, these ancestors, the gods who drink Soma and increase Soma, are the seasons and the year; the gods indeed sustain them.
अतः परं प्रवक्ष्यामि पितॄञ्छ्राद्धभुजस्तु ये तेषां गतिं च सत्तत्वं प्राप्तिं श्राद्धस्य चैव हि
Now I shall explain further about the ancestors who partake of śrāddha, their path, their essential nature, and the attainment resulting from śrāddha.
न मृतानां गतिः शक्या ज्ञातुं वा पुनरागतिः तपसा हि प्रसिद्धेन किं पुनर्मांसचक्षुषा
The path of the departed cannot be known, nor their return; even by renowned austerity, how much less by the physical eye.
अत्र देवान्पितॄंश्चैते पितरो लौकिकाः स्मृताः तेषां ते धर्मसामर्थ्यात् स्मृताः सायुज्यगा द्विजैः
Here, these ancestors are considered worldly ancestors of the gods and pitṛs; by the power of their righteousness, they are said by the twice-born to attain union.
यदि वाश्रमधर्मेण प्रज्ञानेषु व्यवस्थितान् अन्ये चात्र प्रसीदन्ति श्रद्धायुक्तेषु कर्मसु
Or, by the dharma of the āśramas, those established in knowledge, and others here who are pleased by actions performed with faith.