Vayu Purana

भ्रश्यते सत्फलात्तस्माद्दाता यस्य तु बालिशः। यो वेष्टितशिरा भुङ्क्ते यो भुङ्क्ते दक्षिणामुखः ।। २१.

Therefore, the donor loses the good fruit if he is foolish; one who eats with his head covered, or facing south, also loses it.

सोपानत्कश्च यो भुङ्क्ते यच्च दद्यात्तिरस्कृतम् । सर्वं तदसुरेन्द्राणां ब्रह्मा भागमकल्पयत् ।। २१.

One who eats with sandals on, or gives with disrespect, all such offerings the Lord of the Asuras appropriates as his share.

श्वानश्च यातुधानाश्च नावेक्षेरन् कथञ्चन। तस्मात्परिवृतिं दद्यात्तिलैश्चान्ववकीरयन् ।। २१.

Dogs and demons must never be allowed to see (the rite) in any way; therefore, one should make a protective circle with sesame seeds scattered around.

राक्षसानां तिलाः प्रोक्ताः शुनां परिवृतिस्तथा। दर्शनात्सूकरो हन्ति पक्षपातेन कुक्कुटः ।। २१.

Sesame seeds are said to belong to the demons, and the protective circle to the dogs; by sight, a boar destroys, and by partiality, a cock does so.

रजस्वलानुस्पर्शेन क्रुद्धो यश्च प्रयच्छति। यस्य मित्रप्रदे यानि श्राद्धानि च हवींषि च। न प्रीणाति पितॄन् देवान् स्वर्गं न च स गच्छति ।। २१.

By contact with a menstruous woman, or if given in anger, or if offerings are made at the urging of a friend, neither the ancestors nor the gods are pleased, nor does one attain heaven.

नदीतीरेषु रम्येषु सरित्सु च सरस्सु च। विविक्तेषु च प्रीयन्ते दत्तेनेह पितामहाः ।। २१.

On beautiful riverbanks, in streams, and in lakes, and in secluded places, the ancestors are pleased by what is given here.

न चाश्रुं पातयेज्जातु न युक्तो वाचमीरयेत्। न च कुर्वीत भुञ्जानो ह्यन्योऽन्यं मत्सरस्तदा ।। २१.

One should never shed tears, nor utter improper words, nor, while eating, harbor jealousy toward one another at that time.

अपसव्ये कृते तेन विधिवद्दर्भपाणिना । पित्र्यमानिधनं कार्यमेवं प्रीणाति वै पितॄन् ।। २१.

When the leftward rite is performed properly with darbha grass in hand, the funeral offering to the ancestors should be made; in this way, one truly pleases the forefathers.

अनुमत्यादितो विप्रानग्नौ कुर्याद्यथाविधि। पितॄणां निर्व्वपेद्भूमौ शूर्पे वा दर्भसंस्तरे ।। २१.

Beginning with the Anumati rite, one should offer to the Brahmins in the fire according to rule; for the ancestors, one should deposit (the offerings) on the ground, or on a winnowing basket, or on a darbha grass mat.

शुक्लपक्षस्य पूर्व्वाह्ने श्राद्धं कुर्याद्विचक्षणः। कृष्णपक्षेऽपराह्ने तु रौहिणं न विलङ्घयेत् ।। २१.

A discerning person should perform the śrāddha in the forenoon of the bright fortnight; in the dark fortnight, it should be done in the afternoon, and one should not transgress the rule of the Rohiṇī star.

एवमेते महात्मानो महा योगा महौजसः। सदा वै पितरः पूज्या द्रष्टारो देशकालयोः ।। २१.

Thus, these great souls, endowed with great yoga and great energy, are always to be honored as ancestors, perceivers of place and time.

पितृभक्तिरतो नित्यं योगं प्राप्नोत्यनुत्तमम्। ध्यानेन मोक्षं गच्छन्ति हित्वा कर्म शुभाशुभम् ।। २१.

Therefore, through constant devotion to the ancestors, one attains the highest yoga; by meditation, they reach liberation, abandoning both good and bad actions.

यज्ञहेतोर्यदुद्धृत्य मोहयित्वा जगत्तदा। गुहायां निहतं योगं कश्यपेन महात्मना ।। २१.

For the sake of sacrifice, when the great-souled Kaśyapa, having bewildered the world, withdrew the secret yoga and concealed it in a cave—

अमृतं गुह्यमृद्धृत्य योगं योगविदां वर। प्रोक्तं सनत्कुमारेण महत्तद्धर्म्मशाश्वतम् ।। २१.

Having withdrawn the secret nectar, the supreme yoga, the best among knowers of yoga, Sanatkumāra, declared this great and eternal dharma.

देवानां परमं गुह्यमृषीणां च परायणम्। पितृभक्त्या प्रयत्नेन पितृभक्तैश्च नित्यशः ।। २१.

This is the supreme secret of the gods and the ultimate goal of the sages; through devotion to the ancestors and with effort, and by those devoted to the ancestors, always.

तञ्च योगं समासेन पितृभक्तस्तु कृत्स्नशः। प्रयत्नात्प्राप्नुयात्तत्र सर्वमेव न संशयः ।। २१.

And that yoga, in brief, the devotee of the ancestors may attain completely through effort; there is no doubt that all is obtained therein.

यस्मै श्राद्धानि देयानि यच्च दत्तं महाफलम्। येषु वाप्यक्षयं श्राद्धं तीर्थषु च नदीषु च । येषु च स्वर्गमाप्नोति तत्ते प्रोक्तं ससंग्रहम् ।। २१.

To whom śrāddhas should be given, and what gifts yield great fruit; in whom śrāddha is inexhaustible, in holy places and rivers, and where one attains heaven—this has been explained to you in summary.

बृहस्पतिरुवाच।। श्रुत्वैवं श्राद्धकल्पं तु योऽसूयां कुरुते नरः। स मज्जेन्नरके घोरे नास्तिकस्तमसावृतः ।। २१.

Bṛhaspati said: Whoever, having heard this śrāddha ordinance, harbors envy, that man, covered in darkness, falls into a terrible hell as an unbeliever.

महारोगावसायस्तु स यः संयतमानसः। वेदाश्रमान्मुक्तचित्तः कुम्भीका नधिगच्छति। जिह्वाच्छेदं स्तेनमेत्य प्राप्नुयुस्तेन चैव ह ।। २१.

He who, though afflicted with great disease, has a restrained mind and is freed from the Vedic stages of life, does not attain the Kumbhīpāka hell; but those who cut the tongue or steal, surely reach it.

सीदन्ति ते सागरे लोष्टभूता योगद्विषः स्थास्यन्ते यावदुर्व्वी । तस्माच्छ्राद्धे धर्म्म उद्दिष्ट एष नित्यं कार्यः श्रद्दधानेन पुंसा ।। २१.

Those who are hostile to yoga become like clods and sink in the ocean, remaining as long as the earth endures; therefore, this dharma of śrāddha is always to be performed by a faithful man.

परिवादो न कर्त्तव्यो योगिनां च विशेषतः। परिवादात् कृमिर्भूत्वा तत्रैव परिवर्त्तते ।। २१.

One should not slander, especially not the yogins; by slander, one becomes a worm and revolves there itself.

योगं परिवदेद्यस्तु ध्यानिनां मोक्षकारणम्। स गच्छेन्नरकं घोरं श्रोता यश्च न संशयः ।। २१.

Whoever slanders yoga, which is the cause of liberation for those who meditate, goes to terrible hell, and so does the listener—of this there is no doubt.

आवृतं तमसा सर्वं नरकं घोरदर्शनम्। योगीश्वरपरी वादान्निश्चयं याति मानवः ।। २१.

All of hell, dreadful to behold, is covered in darkness; by slandering the lords of yoga, a person certainly reaches that state.

योगेश्वराणामाक्रोशं श्रृणुयाद्यो यतात्मनाम्। स हि कालं चिरं मज्जेत् कुम्भीपाके न संशयः ।। २१.

He who hears the reproach of the lords of yoga, those of restrained self, surely sinks for a long time in the Kumbhīpāka hell—of this there is no doubt.

मनसा कर्मणा वाचा द्वेषं योगिषु वर्ज्जयेत्। प्रेत्यान्यं तत्फलं भुङ्क्ते इह चैव न संशयः ।। २१.

By mind, action, or speech, one should avoid hatred toward yogins; after death, one experiences the result elsewhere, and here as well—of this there is no doubt.

न पारगो विन्दति पारमात्मनस्त्रिलोकमध्ये चरति स्वकर्मभिः। ऋचो यजुःसामतदङ्गपारगो विकारमेव ह्यनवाप्य सीदति ।। २१.

One who has not reached the far shore does not attain the Supreme Self; he wanders in the three worlds according to his own actions. Even if he masters the Rig, Yajur, and Sama Vedas with all their limbs, without attaining transformation, he merely remains stuck.

विकारपारः प्रकृतेश्च पारगस्त्रयी गुणानां त्रिगुणान्तपारगा। तत्त्वञ्चतुर्विंशतियो गपारगं स पारगो यस्त्वयनान्तपारगः ।। २१.

He who has crossed beyond change, who has crossed beyond nature, who has crossed beyond the three qualities and their limits, who has crossed beyond the twenty-four principles, he alone is called one who has truly crossed beyond, who has reached the end of the journey.

कृत्स्नं यथा तत्त्वविसर्गमात्मनस्तथैव भूयः प्रलयं सदात्मनः। प्रत्याहरेद्योगबलेन योगवित् स सर्वपारक्रमयानगोचरः ।। २१.

Just as one withdraws the entirety of the elements back into the Self, so too, the knower of yoga, by the power of yoga, always withdraws everything into the true Self at dissolution; he moves by the path of all-pervading power, beyond the reach of others.

वेदस्य वेदिता यो वै वेद्यं विन्दति योगवित्। तं वै वेदविदं प्राहुस्तं प्राहुर्वेदपारगम् ।। २१.

He who is the knower of yoga, who truly knows the Veda and attains what is to be known, him the knowers of the Veda call a true knower of the Veda, him they call one who has crossed to the end of the Veda.