सपिण्डीकरणादूर्ध्वं पृथक्तस्मै न दीयते। पितृष्वेव च दातव्यं तत्पिंडं येषु संस्थितम्
After sapiṇḍīkaraṇa, nothing is given separately to him; the rice-ball should be given only among the ancestors with whom he is now joined.
ततः प्रभृति संक्रान्तावुपरागादि पर्वसु। त्रिपिंडमाचरेच्छ्राद्धमेकोद्दिष्टं मृतेहनि
From that time onward, at the solstices, eclipses, and other sacred occasions, one should perform the tripiṇḍa śrāddha, and on the day of death, the ekoddiṣṭa rite.
एकोद्दिष्टं परित्यज्य मृताहे यः समाचरेत्। स दैवं पितृहा स स्यात्तथा भ्रातृविनाशकः
Whoever, neglecting the ekoddiṣṭa rite, performs rituals on the day of death, is considered a slayer of ancestors by fate, and likewise a destroyer of brothers.
मृताहे पार्वणं कुर्वन्नधो याति स मानवः। संपृक्ते स्वर्गती भावे प्रेतमोक्षो यतो भवेत्
A man who performs the parvaṇa śrāddha on the day of death descends to a lower state; if he does so in conjunction with the path to heaven, he attains release from the state of a departed spirit.
आमश्राद्धं तदा कुर्याद्विधिज्ञः श्राद्धदस्ततः। तेनाग्नौकरणं कुर्यात्पिंडांस्तेनैव निर्वपेत्
At that time, one who knows the proper rites should perform the āmaśrāddha, and then the regular śrāddha; with that, he should make the fire offering and offer the rice-balls accordingly.
त्रिभिः सपिंडीकरणं मासैक्ये त्रितये तथा। यदा प्राप्स्यति कालेन तदा मुच्येत बंधनात्
When, in the course of three months, the sapiṇḍīkaraṇa is performed with three, then, when the proper time arrives, the departed is released from bondage.
मुक्तोपि लेपभागित्वं प्राप्नोति कुशमार्जनात्। लेपभाजश्चतुर्थाद्यास्त्रयः स्युः पिंडभागिनः
Even after being released, one attains a share of the residue due to the sweeping with kuśa grass; from the fourth onward, three share in the residue, and the rest partake of the rice-balls.
पिण्डदः सप्तमस्तेषां सपिंडाः सप्तपूरुषाः। भीष्म उवाच। कथं हव्यानि देयानि कव्यानि च जनैरिह
The seventh is the giver of the rice-balls among them; the sapiṇḍas are seven ancestors. Bhīṣma said: How should offerings to the gods and to the ancestors be given by people here?
गृह्णंति पितृलोके वा प्रायः के कैर्निगद्यते। यदि मर्त्ये द्विजो भुंक्ते हूयते यदि वानले
Who, it is said, receives them in the world of the ancestors? If a twice-born eats them on earth, or if they are offered into the fire, what happens?
शुभाशुभात्मकाः प्रेतास्तदन्नं भुंजते कथम्। पुलस्त्य उवाच। वसुस्वरूपाः पितरो रुद्राश्चैव पितामहाः
How do the departed, who possess both auspicious and inauspicious natures, partake of that food? Pulastya said: The ancestors are in the form of Vasus, and the grandfathers are Rudras.
प्रपितामहास्तथादित्या इत्येषा वैदिकी श्रुतिः। नामगोत्रं पितॄणां तु प्रापकं हव्यकव्ययोः
The great-grandfathers are likewise Ādityas—so declares the Vedic tradition. The name and lineage of the ancestors are the means by which the offerings to gods and ancestors reach them.
श्राद्धस्य मन्त्रतस्तत्वमुपलभ्येत भक्तितः। अग्निष्वात्तादयस्तेषामाधिपत्ये व्यवस्थिताः
The true nature of the śrāddha is understood through the mantra and with devotion; among them, the Agniṣvāttas and others are established as the presiding deities.
नामगोत्रास्तदा देशा भवंत्युद्भवतामपि। प्राणिनः प्रीणयत्येतदर्हणं समुपागतं
At that time, the names, lineages, and places of those who have arisen become manifest; this honor, when properly performed, satisfies living beings.
दिव्यो यदि पिता माता गुरुः कर्मानुयोगतः। तस्यान्नममृतं भूत्वा दिव्यत्त्वेप्यनुगच्छति
If the father, mother, or teacher is divine by virtue of their deeds, their food, having become immortal, follows them even in a divine state.
दैत्यत्वे भोगरूपेण पशुत्वेपि तृणं भवेत्। श्राद्धान्नं वायुरूपेण नागत्वेप्युपतिष्ठति
In the state of a demon, it becomes enjoyment; in the state of an animal, it becomes grass; the śrāddha food, in the form of wind, attends even those who have not returned.
पानं भवति यक्षत्वे राक्षसत्वे तथामिषं। दानवत्वे तथा पानं प्रेतत्वे रुधिरोदकम्
In the state of a Yakṣa, it becomes drink; in the state of a Rākṣasa, it becomes meat; in the state of a Dānava, it is also drink; in the state of a departed spirit, it is blood and water.
मनुष्यत्वेन्नपानादि नानाभोगवतां भवेत्। रतिशक्तिस्त्रियः कान्तेऽन्येषां भोजनशक्तिता
In human form, it becomes various enjoyments such as food and drink; for women, it becomes the power of pleasure and beauty; for others, it becomes the power to eat.
दानशक्तिः स विभवा रूपमारोग्यमेव च। श्राद्धपुष्पमिदं प्रोक्तं फलं ब्रह्मसमागमः
It is the power of giving, wealth, form, and health; this is said to be the flower of śrāddha, and its fruit is union with Brahman.
आयुः पुत्रान्धनं विद्यां स्वर्गं मोक्षं सुखानि च। प्रयच्छन्ति तथा राज्यं प्रीताः पितृगणा नृप
Long life, sons, wealth, knowledge, heaven, liberation, and happiness are granted, as well as sovereignty, by the satisfied hosts of ancestors, O king.
श्रूयते च पुरा मोक्षं प्राप्ताः कौशिकसूनवः। पंचभिर्जन्मसंबंधैः प्राप्ता ब्रह्मपरं पदम्
It is also heard that, in ancient times, the sons of Kauśika attained liberation; through five generations of connection, they reached the supreme state of Brahman.
भीष्म उवाच। कथं कौशिकदायादाः प्राप्ता योगमनुत्तमम्। पंचभिर्जन्मसंबन्धैः कथं कर्मक्षयो भवेत्
Bhīṣma said: How did the descendants of Kauśika attain the supreme yoga? And how, through five births, is the exhaustion of karma accomplished?
पुलस्त्य उवाच। कौशिको नाम धर्मात्मा कुरुक्षेत्रे महानृषिः। नामतः कर्मतस्तस्य पुत्राणां तन्निबोध मे
Pulastya said: There was a great sage named Kauśika, righteous in heart, residing in Kurukṣetra. Listen from me about his sons, both by name and by their deeds.
स्वसृपः क्रोधनो हिंस्रः पिशुनः कविरेव च। वाग्दुष्टः पितृवर्ती च गर्गशिष्यास्तदाभवन्५० 1.10.
They were: Svasṛpa, Krodhana, Hiṃsra, Piśuna, and Kavi; also Vāgduṣṭa and Pitṛvartin—these became disciples of Garga.
पितर्युपरते तेषामभूद्दुर्भिक्षमुल्बणं। अनावृष्टिश्च महती सर्वलोकभयंकरी
When their father passed away, a severe famine befell them, and a great drought arose, terrifying all people.
गर्गादेशाद्वने दोग्ध्रीं रक्षंति च तपोधनाः। खादामः कपिलामेतां वयं क्षुत्पीडिता भृशं
On Garga's instruction, the ascetics guarded a milking cow in the forest, but, tormented greatly by hunger, they said, 'Let us eat this cow.'
इति चिंतयतां पापं लघुः प्राह तदानुजः। यद्यवश्यमियं वध्या श्राद्धरूपेण योज्यतां
As they contemplated this sinful act, the youngest brother spoke: 'If she must be killed, let it be done in the form of a śrāddha offering.'
श्राद्धे नियोज्यमानायां पापं नश्यति नो ध्रुवं। एवं कुर्वित्यनुज्ञातः पितृवर्ती तदानुजैः
'If she is offered in a śrāddha, our sin will surely be destroyed.' Thus permitted by his younger brothers, Pitṛvartin proceeded.
चक्रे समाहितः श्राद्धमुपयुज्याथ तां पुनः। द्वौ दैवे भ्रातरो कृत्वा पित्र्ये त्रींश्चापरान्क्रमात्
With focused mind, he performed the śrāddha, then partook of her; two brothers were assigned to the divine share, and three to the ancestral, in order.
तथैकमतिथिं कृत्वा श्राद्धदः स्वयमेव तु। चकार मंत्रवच्छ्राद्धं स्मरन्पितृपरायणः
Then, appointing one as the guest, the śrāddha-giver himself performed the śrāddha with mantras, remembering his ancestors with devotion.
तदा गत्वा विशंकास्ते गुरवे च न्यवेदयन्। व्याघ्रेण निहता धेनुर्वत्सोयं प्रतिगृह्यतां
Afterwards, they went without hesitation and reported to their teacher: 'The cow has been killed by a tiger; let this calf be accepted.'