How the Shraddha Offering Reaches the Ancestors

Verse 1 (garuda.2.10.1)

गरुड उवाच । सपिण्डीकरण जाते आब्दिके च स्वकर्मभिः । देवत्वं वा मनुष्यत्वं पक्षित्वं वाप्नुयुर्नराः

garuḍa uvāca | sapiṇḍīkaraṇa jāte ābdike ca svakarmabhiḥ | devatvaṁ vā manuṣyatvaṁ pakṣitvaṁ vāpnuyurnarāḥ

Garuda said: Once the sapindikarana and the yearly shraddha have taken place, men attain, according to their own deeds, either godhood, humanhood, or the state of a bird.

Verse 2 (garuda.2.10.2)

तेषां विभिन्नाहाराणां श्राद्धं वै तृप्तिदं कथम् । यदप्यन्यैर्द्विजैर्भुक्तं हूयते यदि वानले

teṣāṁ vibhinnāhārāṇāṁ śrāddhaṁ vai tṛptidaṁ katham | yadapyanyairdvijairbhuktaṁ hūyate yadi vānale

How can the shraddha be a source of satisfaction to beings whose foods differ so greatly? Whatever is eaten by other brahmins, or is offered into the fire —

Verse 3 (garuda.2.10.3)

शुभाशुभात्मकैः प्रेतस्तद्दत्तं भुज्यते कथम् । श्राद्धस्यावश्यकत्वन्तु आमावास्यादिषु श्रुतम्

śubhāśubhātmakaiḥ pretastaddattaṁ bhujyate katham | śrāddhasyāvaśyakatvantu āmāvāsyādiṣu śrutam

how is that partaken of by a preta of a nature both auspicious and inauspicious? The necessity of the shraddha has been heard of on the amavasya and other such days.

Verse 4 (garuda.2.10.4)

श्रीभगवानुवाच । प्रेतानां शृणु पक्षीन्द्र यथा श्राद्धन्तु तृप्तिदम् । देवो यदपि जातोऽयं मनुष्यः कर्मयोगतः

śrībhagavānuvāca | pretānāṁ śṛṇu pakṣīndra yathā śrāddhantu tṛptidam | devo yadapi jāto'yaṁ manuṣyaḥ karmayogataḥ

The Blessed Lord said: O lord of birds, hear how the shraddha satisfies the pretas. Whether this being has been born, through the working of karma, as a god, as a man,

Verse 5 (garuda.2.10.5)

तस्यान्नममृतं भूत्वा देवत्वेऽप्यनुयाति च । गान्धर्व्ये भोगरूपेण पशुत्वे च तृणं भवेत्

tasyānnamamṛtaṁ bhūtvā devatve'pyanuyāti ca | gāndharvye bhogarūpeṇa paśutve ca tṛṇaṁ bhavet

for him that food becomes nectar, and follows him even into his state as a god. In the gandharva state it becomes an object of enjoyment, and in the state of an animal it becomes grass.

Verse 6 (garuda.2.10.6)

श्राद्धं हि वायुरूपेण नागत्वेऽप्यनुगच्छति । फलं भवति पक्षित्वे राक्षसेषु तथामिषम्

śrāddhaṁ hi vāyurūpeṇa nāgatve'pyanugacchati | phalaṁ bhavati pakṣitve rākṣaseṣu tathāmiṣam

The shraddha, in the form of wind, follows even into the naga state. In bird-form it becomes fruit, and among rakshasas it becomes flesh,

Verse 7 (garuda.2.10.7)

दानवत्वे तथा मांसं प्रेतत्वे रुधिरं तथा । मनुष्यत्वेऽन्नपानादि बाल्ये भोगरसो भवेत्

dānavatve tathā māṁsaṁ pretatve rudhiraṁ tathā | manuṣyatve'nnapānādi bālye bhogaraso bhavet

in the danava state too it becomes flesh, and in the preta state it becomes blood. In humanhood it becomes food and drink, and in childhood it becomes the very savour of nourishment.

Verse 8 (garuda.2.10.8)

गरुड उवाच । कथं कव्यानि दत्तानि हव्यानि च जनैरिह । गच्छन्ति पितृलोकं वा प्रापकः कोऽत्र गद्यते

garuḍa uvāca | kathaṁ kavyāni dattāni havyāni ca janairiha | gacchanti pitṛlokaṁ vā prāpakaḥ ko'tra gadyate

Garuda said: How do the kavya and havya offerings, given here by people, reach the world of the ancestors? Who here is said to be their conveyor?

Verse 9 (garuda.2.10.9)

मृतानामपि जन्तूनां श्राद्धमाप्यायनं यदि । निर्वाणस्य प्रदीपस्य तैलं संवर्धयेच्छिखाम्

mṛtānāmapi jantūnāṁ śrāddhamāpyāyanaṁ yadi | nirvāṇasya pradīpasya tailaṁ saṁvardhayecchikhām

If the shraddha nourishes even beings already dead, it is as though oil were made to feed the flame of a lamp already extinguished.

Verse 10 (garuda.2.10.10)

मृताश्च पुरुषाः स्वामिन् स्वकर्मजनितां गतिम् । गाहन्तः के कथं स्वस्य सुतस्य श्रेय आप्नुयुः

mṛtāśca puruṣāḥ svāmin svakarmajanitāṁ gatim | gāhantaḥ ke kathaṁ svasya sutasya śreya āpnuyuḥ

O Lord, dead men, sunk deep within the destiny born of their own deeds, how and from where can they obtain the welfare of their own son?

Verse 11 (garuda.2.10.11)

श्रीभगवानुवाच । श्रुतेः प्रत्यक्षतस्तार्क्ष्य प्रामाण्यं बलवत्तरम् । श्रुत्या तुः बोधितार्थस्य पीयूषत्वादिरूपता

śrībhagavānuvāca | śruteḥ pratyakṣatastārkṣya prāmāṇyaṁ balavattaram | śrutyā tuḥ bodhitārthasya pīyūṣatvādirūpatā

The Blessed Lord said: O Tarkshya, the authority of scripture is stronger than that of direct perception. The meaning made known through scripture is, in its nature, like ambrosia.

Verse 12 (garuda.2.10.12)

नामगोत्रं पितॄणां वै प्रापकं हव्यकव्ययोः । श्राद्धस्य मन्त्रास्तद्वत्तु प्रापकाश्चैव भक्तितः

nāmagotraṁ pitṝṇāṁ vai prāpakaṁ havyakavyayoḥ | śrāddhasya mantrāstadvattu prāpakāścaiva bhaktitaḥ

The name and gotra of the ancestors are themselves the means of conveying the havya and the kavya; likewise, the mantras of the shraddha, uttered with devotion, are themselves the conveyors.

Verse 13 (garuda.2.10.13)

अचेतनानि चैतानि प्रापयन्ति कथन्त्विति । सुपर्ण नावगन्तव्यं प्रापकं वच्मि तेऽपरम्

acetanāni caitāni prāpayanti kathantviti | suparṇa nāvagantavyaṁ prāpakaṁ vacmi te'param

'But these are lifeless things — how can they convey anything?' — O Suparna, do not think thus; I shall tell you of another means of conveyance.

Verse 14 (garuda.2.10.14)

अग्निष्वात्तादयस्तेषा माधिपत्ये व्यवस्थिताः । काले न्यायागतं पात्रे विधिना प्रतिपादितम्

agniṣvāttādayasteṣā mādhipatye vyavasthitāḥ | kāle nyāyāgataṁ pātre vidhinā pratipāditam

The classes of ancestors beginning with the Agnishvattas are established as the presiding lords over these offerings. At the appointed time, that which is rightfully obtained, duly presented in the proper vessel,

Verse 15 (garuda.2.10.15)

अन्नं नयन्ति तत्रैते जन्तुर्यत्रावतिष्ठते । नाम गोत्रञ्च मन्त्राश्च दत्तमन्नं नयन्ति ते

annaṁ nayanti tatraite janturyatrāvatiṣṭhate | nāma gotrañca mantrāśca dattamannaṁ nayanti te

that food they carry to wherever that being now abides. By his name, his gotra, and the mantras, they convey the offered food to him.

Verse 16 (garuda.2.10.16)

अपि योनिशतं प्राप्तांस्तांस्तृप्तिरुपतिष्ठति । तेषां लोकान्तरस्थानां विविधैर्नामगोत्रकैः

api yoniśataṁ prāptāṁstāṁstṛptirupatiṣṭhati | teṣāṁ lokāntarasthānāṁ vividhairnāmagotrakaiḥ

Even if he has attained a hundred different wombs, satisfaction reaches him nonetheless. For those ancestors dwelling in another world, according to their various names and gotras,

Verse 17 (garuda.2.10.17)

अपसव्यं क्षितौ दर्भे दत्ताः पिण्डास्त्रयस्तु वै । यान्ति तांस्तर्पयन्त्येवं प्रेतस्थानस्थितान्पितॄन्

apasavyaṁ kṣitau darbhe dattāḥ piṇḍāstrayastu vai | yānti tāṁstarpayantyevaṁ pretasthānasthitānpitṝn

the three pindas offered upon the ground, upon kusha grass, by the apasavya procedure — these go to them, and thus satisfy the ancestors dwelling in the state of a preta.

Verse 18 (garuda.2.10.18)

अप्राप्तयातनास्थानाः श्रेष्ठा ये भुवि पञ्चधा । नानारूपास्तु जाता ये तिर्यग्योन्यादिजातिषु

aprāptayātanāsthānāḥ śreṣṭhā ye bhuvi pañcadhā | nānārūpāstu jātā ye tiryagyonyādijātiṣu

Those foremost ancestors upon earth who have not attained a place of torment exist in five ways; and those who have been born in various forms among the animal and other species,

Verse 19 (garuda.2.10.19)

यदाहारा भवन्त्येते पितरो यत्र योनिषु । तासुतासु तदाहारः श्राद्धा अवतिष्ठति

yadāhārā bhavantyete pitaro yatra yoniṣu | tāsutāsu tadāhāraḥ śrāddhā avatiṣṭhati

whatever food is proper to those species in which the ancestors now dwell, that same food, through the shraddha, is provided to them, in those very species.

Verse 20 (garuda.2.10.20)

यथा गोषु प्रनष्टासु वत्सो विन्दति मातरम् । तथान्नं नयते विप्र जन्तुर्यत्रावतिष्ठते

yathā goṣu pranaṣṭāsu vatso vindati mātaram | tathānnaṁ nayate vipra janturyatrāvatiṣṭhate

Just as a calf finds its own mother even when the herd of cows is lost, so too, O brahmin, that food finds its way to wherever that being now dwells.

Verse 21 (garuda.2.10.21)

पितरः श्राद्धमोक्तारो विश्वेर्देवैः सदा सह । एते श्राद्धं सदा भुक्त्वा पितॄन्सन्तर्पयन्त्यतः

pitaraḥ śrāddhamoktāro viśverdevaiḥ sadā saha | ete śrāddhaṁ sadā bhuktvā pitṝnsantarpayantyataḥ

The ancestors, together with the Vishvedevas, are always the enjoyers of the shraddha; ever partaking of the shraddha, they satisfy the ancestors.

Verse 22 (garuda.2.10.22)

वसुरुद्रादितिसुताः पितरः श्राद्धदेवताः । प्रीणयाते मनुष्याणां पितॄञ्श्राद्धेषु तर्पिताः

vasurudrāditisutāḥ pitaraḥ śrāddhadevatāḥ | prīṇayāte manuṣyāṇāṁ pitṝñśrāddheṣu tarpitāḥ

The Vasus, the Rudras, and the sons of Aditi — these are the deities of the shraddha, the ancestral classes. Satisfied by men's shraddhas, they gladden their own ancestors.

Verse 23 (garuda.2.10.23)

आत्मानं गुर्विणी गर्भमपि प्रीणाति वै यथा । दोहदेन तथा देवाः श्राद्धैः स्वांश्च पितॄन्नृणाम्

ātmānaṁ gurviṇī garbhamapi prīṇāti vai yathā | dohadena tathā devāḥ śrāddhaiḥ svāṁśca pitṝnnṛṇām

Just as a pregnant woman, through her cravings, nourishes her own unborn child as well as herself, so too the gods, through the shraddha, nourish both themselves and men's ancestors.

Verse 24 (garuda.2.10.24)

हृष्यन्ति पितरः श्रुत्वा श्राद्धकालमुपस्थितम् । अन्योन्यं मनसा ध्यात्वा सम्पतन्ति मनोजवम्

hṛṣyanti pitaraḥ śrutvā śrāddhakālamupasthitam | anyonyaṁ manasā dhyātvā sampatanti manojavam

The ancestors rejoice on hearing that the time for the shraddha has come; remembering one another in their minds, they arrive there swift as thought.

Verse 25 (garuda.2.10.25)

ब्राह्मणैः सह चाश्नन्ति पितरो ह्यन्तरिक्षगाः । वायुभूताश्च तिष्ठन्ति भुक्त्वा यान्ति परां गतिम्

brāhmaṇaiḥ saha cāśnanti pitaro hyantarikṣagāḥ | vāyubhūtāśca tiṣṭhanti bhuktvā yānti parāṁ gatim

The ancestors, moving through the paths of the sky, eat together with the brahmins; remaining in the form of wind, having eaten, they attain the highest state.

Verse 26 (garuda.2.10.26)

निमन्त्रितास्तु ये विप्राः श्राद्धपूर्वदिनेः खग । प्रविश्य पितरस्तेषु भुक्त्वा यान्ति स्वमालयम्

nimantritāstu ye viprāḥ śrāddhapūrvadineḥ khaga | praviśya pitarasteṣu bhuktvā yānti svamālayam

O bird, the brahmins invited on the day before the shraddha — into them the ancestors enter, and, having eaten, return to their own abode.

Verse 27 (garuda.2.10.27)

श्राद्धकर्त्रा तु यद्येकः श्राद्धे विप्रो निमन्त्रितः । उदरस्थः पिता तस्य वामपार्श्वे पितामहः

śrāddhakartrā tu yadyekaḥ śrāddhe vipro nimantritaḥ | udarasthaḥ pitā tasya vāmapārśve pitāmahaḥ

If, by the performer of the shraddha, only a single brahmin is invited to the rite, then within his belly dwells the father, on his left side the grandfather,

Verse 28 (garuda.2.10.28)

प्रपितामहो दक्षिणतः पृष्ठतः पिण्डभक्षकः । श्राद्धकाले यमः प्रेतान्पितॄंश्चापि यमालयात्

prapitāmaho dakṣiṇataḥ pṛṣṭhataḥ piṇḍabhakṣakaḥ | śrāddhakāle yamaḥ pretānpitṝṁścāpi yamālayāt

on his right side the great-grandfather, and behind his back the pinda-eater. O Kashyapa, at the time of the shraddha, Yama releases both the pretas and the ancestors,

Verse 29 (garuda.2.10.29)

विसर्जयति मानुष्ये निरयस्थांश्च काश्यप । क्षुधार्ताः कीर्तयन्तश्च दुष्कृतञ्च स्वयङ्कृतम्

visarjayati mānuṣye nirayasthāṁśca kāśyapa | kṣudhārtāḥ kīrtayantaśca duṣkṛtañca svayaṁkṛtam

as well as those dwelling in hell, into the world of men. Tormented by hunger, lamenting the evil they themselves once did,

Verse 30 (garuda.2.10.30)

काङ्क्षन्ति पुत्रपौत्रेभ्यः पायसं मधुसंयुतम् । तस्मात्तांस्तत्र विधिना तर्पयेत्पायसेन तु

kāṁkṣanti putrapautrebhyaḥ pāyasaṁ madhusaṁyutam | tasmāttāṁstatra vidhinā tarpayetpāyasena tu

they crave from their sons and grandsons rice-pudding mixed with honey. Therefore they should there be duly satisfied with rice-pudding.

Verse 31 (garuda.2.10.31)

गरुड उवाच । स्वामिन्केनापि ते दृष्टा आगताः पितरो द्विज । लोकादमुष्मादागत्य भुञ्जन्तो भुवि मानद

garuḍa uvāca | svāminkenāpi te dṛṣṭā āgatāḥ pitaro dvija | lokādamuṣmādāgatya bhuñjanto bhuvi mānada

Garuda said: O Lord, O twice-born, has anyone ever actually seen the ancestors, come from that other world, eating here upon this earth, O honored one?

Verse 32 (garuda.2.10.32)

श्रीभगवानुवाच । गरुत्मञ्छृणु वक्ष्यामि यथा दृष्टास्तु सीतया । पितरो विप्रदेहे वै श्वशुराद्यास्त्रयः क्वचित्

śrībhagavānuvāca | garutmañchṛṇu vakṣyāmi yathā dṛṣṭāstu sītayā | pitaro vipradehe vai śvaśurādyāstrayaḥ kvacit

The Blessed Lord said: O Garutman, hear how Sita once saw the ancestors. On one occasion, three ancestors — beginning with the father-in-law — appeared in brahmin form.

Verse 33 (garuda.2.10.33)

गृहीत्वा पितुराज्ञां वै रामो वनमुपागमत् । ततः पुष्करयात्रार्थं रामोऽयात्सीतया सह

gṛhītvā piturājñāṁ vai rāmo vanamupāgamat | tataḥ puṣkarayātrārthaṁ rāmo'yātsītayā saha

Taking his father's leave, Rama went to the forest. Then, for a pilgrimage to Pushkara, Rama went together with Sita.

Verse 34 (garuda.2.10.34)

तीर्थं चापि समागत्य श्राद्धं प्रारब्धवांस्तु सः । फलं पक्वन्तु जानक्या सिद्धं रामे निवेदितम्

tīrthaṁ cāpi samāgatya śrāddhaṁ prārabdhavāṁstu saḥ | phalaṁ pakvantu jānakyā siddhaṁ rāme niveditam

Reaching that tirtha, he began the shraddha. A ripe fruit, prepared, was presented to Janaki, and announced to Rama as ready.

Verse 35 (garuda.2.10.35)

स्नातप्रियोक्तवाक्यात्तु सुस्नाता नमपालयत् । नभोमध्यगते सूर्ये काले कुतुप आगते

snātapriyoktavākyāttu susnātā namapālayat | nabhomadhyagate sūrye kāle kutupa āgate

According to the word spoken after her bath, the well-bathed Sita took charge of the food. When the sun stood at midday, at the arrival of the kutupa hour,

Verse 36 (garuda.2.10.36)

अयाता ऋःषयः सर्वे ये रामेण निमन्त्रिताः । तान्मुनीनागतान्दृष्ट्वा वैदेही जनकात्मका

ayātā ṛḥṣayaḥ sarve ye rāmeṇa nimantritāḥ | tānmunīnāgatāndṛṣṭvā vaidehī janakātmakā

all the sages whom Rama had invited had not yet arrived. Seeing that those sages had not come, Vaidehi, the daughter of Janaka,

Verse 37 (garuda.2.10.37)

रामाज्ञयान्नमादाय परिवेष्टुमुपागता । अपासर्पत्ततो दूरे विप्रमध्ये तु संस्थिता

rāmājñayānnamādāya pariveṣṭumupāgatā | apāsarpattato dūre vipramadhye tu saṁsthitā

by Rama's command, taking the food, came to serve the brahmins. Then she withdrew to a distance, positioned herself amid the brahmins,

Verse 38 (garuda.2.10.38)

गुल्मैराच्छाद्य चात्मानं निगूढं सा स्थिता तदा । एकान्ते तु तदा सीतां ज्ञात्वा राघवनन्दनः

gulmairācchādya cātmānaṁ nigūḍhaṁ sā sthitā tadā | ekānte tu tadā sītāṁ jñātvā rāghavanandanaḥ

and, covering herself with the shrubs, stood there hidden. Then, seeing Sita in seclusion, Raghunandana [Rama],

Verse 39 (garuda.2.10.39)

विमृश्य सुचिरं कालमिदं किमिति सत्वरम् । किञ्चित्क्वचिद्गता साध्वी त्रपायाः कारणेन हि

vimṛśya suciraṁ kālamidaṁ kimiti satvaram | kiñcitkvacidgatā sādhvī trapāyāḥ kāraṇena hi

having pondered long, thinking 'what is this, and so hastily?', wondered whether this virtuous woman had gone off somewhere merely out of modesty,

Verse 40 (garuda.2.10.40)

किं वा न भोजयन्विप्रान्सी तामन्वेषयाम्यहम् । विमृशन्नेवमेवं स स्वयं विप्रानभोजयत्

kiṁ vā na bhojayanviprānsī tāmanveṣayāmyaham | vimṛśannevamevaṁ sa svayaṁ viprānabhojayat

'or has she perhaps left the brahmins unfed?' — thinking 'I shall search for that Sita', he himself began to serve the brahmins.

Verse 41 (garuda.2.10.41)

गतेषु द्विजमुख्येषु प्रियां रामोऽब्रवीदिदम् । कथं तलासु लीना त्वं मुनीन्दृष्ट्वा समागतान्

gateṣu dvijamukhyeṣu priyāṁ rāmo'bravīdidam | kathaṁ talāsu līnā tvaṁ munīndṛṣṭvā samāgatān

Once the foremost brahmins had departed, Rama said this to his beloved — 'Seeing the sages arrive, why did you hide yourself among the leaves?

Verse 42 (garuda.2.10.42)

तत्सर्वं मम तन्वङ्गि कारणं वद मा चिरम् । एवमुक्ता तदा भर्त्रा सीता साधोमुखी स्थिता । मुञ्चन्ती चाश्रुसंघातं राघवं वाक्यमब्रवीत्

tatsarvaṁ mama tanvaṁgi kāraṇaṁ vada mā ciram | evamuktā tadā bhartrā sītā sādhomukhī sthitā | muñcantī cāśrusaṁghātaṁ rāghavaṁ vākyamabravīt

O tender-limbed one, tell me the whole reason for this, without delay.' Thus questioned by her husband, Sita stood with head bowed in modesty, and, shedding a flood of tears, spoke this word to Raghava.

Verse 43 (garuda.2.10.43)

सीतोवाच । शृणु त्वं नाथ यद्दृष्टमाश्चर्यमिह यादृशम्

sītovāca | śṛṇu tvaṁ nātha yaddṛṣṭamāścaryamiha yādṛśam

Sita said: 'Hear, my lord, what wonder I have seen here — hear it exactly as it was.'

Verse 44 (garuda.2.10.44)

पिता तव मया दृष्टो ब्राह्मणाग्रे तु राघवः । सर्वाभरणसंयुक्तोद्वौ चान्यौ च तथाविधौ

pitā tava mayā dṛṣṭo brāhmaṇāgre tu rāghavaḥ | sarvābharaṇasaṁyuktodvau cānyau ca tathāvidhau

'O Raghava, I saw your father among the brahmins, adorned with every ornament, and, likewise adorned, two others besides.'

Verse 45 (garuda.2.10.45)

दृष्ट्वा त्वत्पितरञ्चाहमपक्रान्ता तवान्तिकात् । वल्कलाजिनसंवीता कथं राज्ञः पुरः प्रभो

dṛṣṭvā tvatpitarañcāhamapakrāntā tavāntikāt | valkalājinasaṁvītā kathaṁ rājñaḥ puraḥ prabho

'Seeing your father, I withdrew from your presence — for how, clad only in bark-garments and deerskin, before a king,'

Verse 46 (garuda.2.10.46)

भवामि रिपुवीरघ्न सत्यमेतदुहाहृतम् । स्वहस्तेन कथं देयं राज्ञे वा भोजनं मया

bhavāmi ripuvīraghna satyametaduhāhṛtam | svahastena kathaṁ deyaṁ rājñe vā bhojanaṁ mayā

'could I have appeared, O slayer of enemy heroes? This is the truth, I cannot hide it from you. How could I have served food to the king with my own hands?'

Verse 47 (garuda.2.10.47)

दासानामपि ये दासा नोपभुञ्जन्ति कर्हिचित् । तृणपात्रे कथं तस्मै अन्नं दातुं हि शक्रुयाम्

dāsānāmapi ye dāsā nopabhuñjanti karhicit | tṛṇapātre kathaṁ tasmai annaṁ dātuṁ hi śakruyām

'Even the servants of servants never do such a thing. How could I have given him food in a vessel of mere grass?'

Verse 48 (garuda.2.10.48)

याहं राज्ञा पुरा दृष्टा सर्वाभरणभूषिता । सा स्वेदमलदिग्धाङ्गी कथं यास्यामि भूपतिम् । अपकृष्टास्मि तेनाहं त्रपया रघुनन्दन । श्रीभागवानुवाच

yāhaṁ rājñā purā dṛṣṭā sarvābharaṇabhūṣitā | sā svedamaladigdhāṁgī kathaṁ yāsyāmi bhūpatim | apakṛṣṭāsmi tenāhaṁ trapayā raghunandana | śrībhāgavānuvāca

'How could I, who was once seen by the king adorned with every ornament, now go before him with limbs smeared in sweat and grime? Therefore, O Raghunandana, I withdrew out of modesty.' The Blessed Lord said —

Verse 49 (garuda.2.10.49)

इति श्रुत्वा प्रियावाक्यं रामो विस्मितमानसः

iti śrutvā priyāvākyaṁ rāmo vismitamānasaḥ

Hearing this word of his beloved, Rama's mind was filled with astonishment.

Verse 50 (garuda.2.10.50)

आश्चर्यमिति तज्ज्ञात्वा तदा स्वस्थानमागमत् । सीतया पितरो दृष्टा यथा तत्ते निवेदितम्

āścaryamiti tajjñātvā tadā svasthānamāgamat | sītayā pitaro dṛṣṭā yathā tatte niveditam

Knowing this to be a wonder, he then returned to his own place. Thus has this account of the ancestors seen by Sita been told to you.

Verse 51 (garuda.2.10.51)

अपरं श्राद्धमाहात्म्यं किञ्चिच्छृणु समासतः । अमावस्यादिने प्राप्ते गृहद्वारे समास्थिताः

aparaṁ śrāddhamāhātmyaṁ kiñcicchṛṇu samāsataḥ | amāvasyādine prāpte gṛhadvāre samāsthitāḥ

Now hear briefly a further account of the glory of the shraddha. When the day of the amavasya arrives, standing present at the door of the house,

Verse 52 (garuda.2.10.52)

वायुभूताः प्रवाञ्छन्ति श्राद्धं पितृगणा नृणाम् । यावदस्तमयं भानोः क्षुत्पिपासासमाकुलाः

vāyubhūtāḥ pravāñchanti śrāddhaṁ pitṛgaṇā nṛṇām | yāvadastamayaṁ bhānoḥ kṣutpipāsāsamākulāḥ

the ancestral classes of men, in the form of wind, long for the shraddha, remaining tormented by hunger and thirst until sunset.

Verse 53 (garuda.2.10.53)

ततश्चास्तं गते सूर्ये निराशा दुःखसंयुताः । निःश्वसन्तश्चिरं यान्ति गर्हयन्तस्तु वंशजम्

tataścāstaṁ gate sūrye nirāśā duḥkhasaṁyutāḥ | niḥśvasantaściraṁ yānti garhayantastu vaṁśajam

Then, once the sun has set, disappointed and grieved, sighing heavily, reviling their own descendant, they depart.

Verse 54 (garuda.2.10.54)

तस्माच्छ्राद्धं प्रयत्नेन अमायां कर्तुमर्हति । यदि श्राद्धं प्रकुर्वन्ति पुत्राद्यास्तस्य बान्धवाः

tasmācchrāddhaṁ prayatnena amāyāṁ kartumarhati | yadi śrāddhaṁ prakurvanti putrādyāstasya bāndhavāḥ

Therefore one should perform the shraddha on the amavasya with diligence. If the sons and other kinsmen perform the shraddha,

Verse 55 (garuda.2.10.55)

उद्धृता ये गयाश्राद्धे ब्रह्मलोकञ्च तैः सह । भजन्ते क्षुत्पिपासा वा न तेषां जायते क्वचित्

uddhṛtā ye gayāśrāddhe brahmalokañca taiḥ saha | bhajante kṣutpipāsā vā na teṣāṁ jāyate kvacit

those already delivered through the Gaya-shraddha attain, together with them, even the world of Brahma; hunger and thirst never afflict them anywhere thereafter.

Verse 56 (garuda.2.10.56)

तस्माच्छ्राद्धं प्रयत्नेन सम्यक्कुर्याद्विचक्षणः । तस्माच्छ्राद्धं चरेद्भक्त्या शाकैरपि यथाविधि

tasmācchrāddhaṁ prayatnena samyakkuryādvicakṣaṇaḥ | tasmācchrāddhaṁ caredbhaktyā śākairapi yathāvidhi

Therefore the discerning man should perform the shraddha properly and with diligence; therefore it should be performed with devotion, even with mere vegetables, according to due rite.

Verse 57 (garuda.2.10.57)

कुर्वीत समये श्राद्धं कुले कश्चिन्न सीदति । आयुः पुत्रान्यशः स्वर्गं कीर्तिं पुष्टिं बलं श्रियम्

kurvīta samaye śrāddhaṁ kule kaścinna sīdati | āyuḥ putrānyaśaḥ svargaṁ kīrtiṁ puṣṭiṁ balaṁ śriyam

By performing the shraddha at its proper time, no one in the family remains afflicted. Long life, sons, fame, heaven, glory, nourishment, strength, prosperity,

Verse 58 (garuda.2.10.58)

पशून्सौख्यं धनं धान्यं प्राप्नुयात्पितृपूजनात् । देवकार्यादपि सदा पितृकार्यं विशिष्यते

paśūnsaukhyaṁ dhanaṁ dhānyaṁ prāpnuyātpitṛpūjanāt | devakāryādapi sadā pitṛkāryaṁ viśiṣyate

cattle, happiness, wealth, and grain — all these are obtained through the worship of the ancestors. Even more than the worship of the gods, the rites for the ancestors are always held to be special.

Verse 59 (garuda.2.10.59)

देवताभ्यः पितॄणां हि पूर्वमाप्यायनं शुभम् । ये यजन्ति पितॄन्देवान्ब्राह्मणांश्च हुताशनम्

devatābhyaḥ pitṝṇāṁ hi pūrvamāpyāyanaṁ śubham | ye yajanti pitṝndevānbrāhmaṇāṁśca hutāśanam

The satisfaction of the ancestors, even before that of the gods, is held to be auspicious. Those who worship the ancestors, the gods, the brahmins, and the sacred fire —

Verse 60 (garuda.2.10.60)

सर्वभूतान्तरात्मानं मामेव हि यजन्ति ते । स्मार्तेन विधिना श्राद्धं कृत्वा स्वविभवोचितम्

sarvabhūtāntarātmānaṁ māmeva hi yajanti te | smārtena vidhinā śrāddhaṁ kṛtvā svavibhavocitam

they worship none other than me, the inner Self of every being. Having performed the shraddha by the smarta procedure, according to his own means,

Verse 61 (garuda.2.10.61)

आब्राह्मस्तम्बपर्यन्तं जगत्प्रीणाति मानवः । अन्नप्रकिरणं यत्तु मनुष्यैः क्रियते भुवि

ābrāhmastambaparyantaṁ jagatprīṇāti mānavaḥ | annaprakiraṇaṁ yattu manuṣyaiḥ kriyate bhuvi

a man gladdens the entire universe, from Brahma down to the very blade of grass. Whatever food is scattered upon the earth by men,

Verse 62 (garuda.2.10.62)

तेन तृप्तिमुपायान्ति ये पिशाचत्वमागताः । यच्चाम्बुः स्नानवस्त्रेभ्यो भूमौ पतति खेचर

tena tṛptimupāyānti ye piśācatvamāgatāḥ | yaccāmbuḥ snānavastrebhyo bhūmau patati khecara

by that, satisfaction is obtained by those who have attained the state of a pishacha. And, O bird, the water that falls upon the earth from bathing and from garments,

Verse 63 (garuda.2.10.63)

तेन ये तरुतां प्राप्तास्तेषां तृप्तिः प्रजायते । यानि गन्धाम्बूनि चैव पतन्ति धरणीतले

tena ye tarutāṁ prāptāsteṣāṁ tṛptiḥ prajāyate | yāni gandhāmbūni caiva patanti dharaṇītale

by that, satisfaction is obtained by those who have attained the state of a tree. And the fragrant water that falls upon the ground,

Verse 64 (garuda.2.10.64)

तेन चाप्यायनं तेषां ये देवत्वमुपागताः । ये चापि स्वकुलाद्बाह्याः क्रियायोग्या ह्यसंस्कृताः

tena cāpyāyanaṁ teṣāṁ ye devatvamupāgatāḥ | ye cāpi svakulādbāhyāḥ kriyāyogyā hyasaṁskṛtāḥ

by that, satisfaction is obtained by those who have attained godhood. And those who stand outside their own lineage, unfit for the rites, unconsecrated,

Verse 65 (garuda.2.10.65)

विपन्नास्ते तु विकिरसंमार्जनजलाशिनः । भुक्त्वा चाचमनं यच्च जलं यच्चाह्नि सेवितम्

vipannāste tu vikirasaṁmārjanajalāśinaḥ | bhuktvā cācamanaṁ yacca jalaṁ yaccāhni sevitam

and thus reduced to distress, live by eating the scattered grains and the water of sweeping. Whatever water remains from rinsing after a meal, and whatever water is used through the day,

Verse 66 (garuda.2.10.66)

ब्राह्मणानां तथैवान्यत्तेन तृप्तिं प्रयान्ति वै । पिशाचत्वमनुप्राप्ताः कृमिकीटत्वमेव ये

brāhmaṇānāṁ tathaivānyattena tṛptiṁ prayānti vai | piśācatvamanuprāptāḥ kṛmikīṭatvameva ye

the same for the brahmins' leftover water — by that, satisfaction is obtained by those who have attained the state of a pishacha, or the state of a worm or insect.

Verse 67 (garuda.2.10.67)

उद्धृतेष्वन्नपिण्डेषु भुवि ये चान्नकाङ्क्षिणः । तैरेवाप्यायनं तेषां ये मनुष्यत्वमागताः

uddhṛteṣvannapiṇḍeṣu bhuvi ye cānnakāṁkṣiṇaḥ | tairevāpyāyanaṁ teṣāṁ ye manuṣyatvamāgatāḥ

By whatever remains of the pindas once lifted, and whatever craves food upon the ground — by that, satisfaction is obtained by those who have attained humanhood.

Verse 68 (garuda.2.10.68)

एवं वै क्रियमाणानां तेषां चैव द्विजन्मनाम् । कश्चिज्जलान्नविक्षेपः शुचिरुच्छिष्ट एव वा

evaṁ vai kriyamāṇānāṁ teṣāṁ caiva dvijanmanām | kaścijjalānnavikṣepaḥ śucirucchiṣṭa eva vā

Thus, when these rites are performed by the twice-born, whatever scattering of water and food occurs, whether pure or as leftovers,

Verse 69 (garuda.2.10.69)

तेनान्नेन कुले तेषां ये वै जात्यन्तरं गताः । भवत्याप्यायनं तेषां सम्यक्श्राद्धे कृते सति

tenānnena kule teṣāṁ ye vai jātyantaraṁ gatāḥ | bhavatyāpyāyanaṁ teṣāṁ samyakśrāddhe kṛte sati

by that food, within their own lineage, those who have attained rebirth in another species are satisfied, when the shraddha is properly performed.

Verse 70 (garuda.2.10.70)

अन्यायोपार्जितैर्द्रव्यैर्यच्छ्राद्धं क्रियते नरैः । तकृप्यन्ति तेन चण्डालाः पुक्कसाद्युपयोनिषु

anyāyopārjitairdravyairyacchrāddhaṁ kriyate naraiḥ | takṛpyanti tena caṇḍālāḥ pukkasādyupayoniṣu

The shraddha performed by men with wealth wrongfully acquired satisfies only those ancestors who have fallen into the debased births of the chandala, the pukkasa, and the like.

Verse 71 (garuda.2.10.71)

एवं संप्राप्यते पक्षिन् यद्दत्तमिह बान्धवैः । श्राद्धं कुर्वद्भिरन्नाम्वुशाकैस्तृप्तिर्हि जायते

evaṁ saṁprāpyate pakṣin yaddattamiha bāndhavaiḥ | śrāddhaṁ kurvadbhirannāmvuśākaistṛptirhi jāyate

O bird, in this way, whatever is given here by kinsmen reaches them; and for those who perform the shraddha with food, water, and vegetables, satisfaction certainly follows.

Verse 72 (garuda.2.10.72)

एतत्ते सर्वमाख्यातं यन्मां त्वं परिपृच्छसि । सद्यो देहान्तरप्राप्तिर्विलंबेनावनीतले

etatte sarvamākhyātaṁ yanmāṁ tvaṁ paripṛcchasi | sadyo dehāntaraprāptirvilaṁbenāvanītale

All this I have told you, which you asked of me. Upon this earth, the attainment of another body may happen at once, or it may happen with delay —

Verse 73 (garuda.2.10.73)

पृष्टवानसि तत्तेऽहं प्रवक्ष्यामि समासतः । सद्यो विलम्बतञ्चैवोभयथापि कलेवरम्

pṛṣṭavānasi tatte'haṁ pravakṣyāmi samāsataḥ | sadyo vilambatañcaivobhayathāpi kalevaram

you asked this, and I shall tell it to you in brief. Both at once, and with delay — in either way the body is attained,

Verse 74 (garuda.2.10.74)

यतो हि मर्त्यः प्राप्नोति तद्विशेषञ्च मे शृणु । अधूमकज्योतिरिवाङ्गुष्ठमात्रः पुमांस्ततः

yato hi martyaḥ prāpnoti tadviśeṣañca me śṛṇu | adhūmakajyotirivāṁguṣṭhamātraḥ pumāṁstataḥ

hear from me the particular reason by which a man obtains it. Like a flame without smoke, that being, the size of a thumb,

Verse 75 (garuda.2.10.75)

देहमेकं सद्य एव वायवीयं प्रपद्यते । यथा नृणजलौका हि पश्चत्पादं तदोद्धरेत्

dehamekaṁ sadya eva vāyavīyaṁ prapadyate | yathā nṛṇajalaukā hi paścatpādaṁ tadoddharet

attains a single body made of wind, at once. Just as the leech upon a blade of grass reaches forward with its front end,

Verse 76 (garuda.2.10.76)

स्थितिरग्र्यस्य पादस्य यदा जाता दृढा भवेत् । एवं देही पूर्वदेहं समुत्सृजति तं यदा

sthitiragryasya pādasya yadā jātā dṛḍhā bhavet | evaṁ dehī pūrvadehaṁ samutsṛjati taṁ yadā

and only once that forward grip is secure does it withdraw its rear end — in just this way, the soul too abandons its former body only

Verse 77 (garuda.2.10.77)

भोगार्थमग्रे स्याद्देहो वायवीय उपस्थितः । विषयग्राहकं यद्वन्म्रियमाणस्य चेन्द्रियम्

bhogārthamagre syāddeho vāyavīya upasthitaḥ | viṣayagrāhakaṁ yadvanmriyamāṇasya cendriyam

once the next body, of wind, already stands ready for its enjoyment beforehand. Just as, for the dying, the sense-organ that grasps its objects

Verse 78 (garuda.2.10.78)

निर्व्यापारं तच्च देहे वायुनैव स गच्छति । शरीरं यदवाप्नोति तच्चाप्युत्क्वम्यति स्वयम्

nirvyāpāraṁ tacca dehe vāyunaiva sa gacchati | śarīraṁ yadavāpnoti taccāpyutkvamyati svayam

grows inactive within the body, and departs by that same wind alone — so too the body that he attains, he himself draws upward,

Verse 79 (garuda.2.10.79)

गृहीत्वा स्वं विनिर्याति जीवो गर्भ ईवाशयात् । उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्

gṛhītvā svaṁ viniryāti jīvo garbha īvāśayāt | utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam

and, taking hold of it, the soul emerges just as an infant from the womb. Whether departing, or abiding, or, endowed with qualities, enjoying its state,

Verse 80 (garuda.2.10.80)

विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः । आतिवाहिकमित्येवं वायवीयं वदन्ति हि

vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ | ātivāhikamityevaṁ vāyavīyaṁ vadanti hi

the deluded do not perceive this; only those with the eye of wisdom perceive it. This very body of wind is called 'ativahika'.

Verse 81 (garuda.2.10.81)

एवं तु यातुधानानां तमेव च वदन्ति हि । सुपर्ण ईदृशो देहो नृणां भवति पिण्डजः

evaṁ tu yātudhānānāṁ tameva ca vadanti hi | suparṇa īdṛśo deho nṛṇāṁ bhavati piṇḍajaḥ

The very same is said of the yatudhanas as well. O Suparna, for men, in this same way, there is a body formed from the pinda.

Verse 82 (garuda.2.10.82)

पुत्रादिभिः कृताश्चेत्स्युः पिण्डा दश दशाहिकाः । पिण्डजेन तु देहेन वायुजश्चैकतां व्रजेत्

putrādibhiḥ kṛtāścetsyuḥ piṇḍā daśa daśāhikāḥ | piṇḍajena tu dehena vāyujaścaikatāṁ vrajet

If the ten pindas of the ten days are given by the son and others, then the wind-formed body merges into oneness with the pinda-formed body.

Verse 83 (garuda.2.10.83)

पिण्डजो यदि नैव स्याद्वायुजोऽर्हति यातनाम् । देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिः पक्षीन्द्रेत्यवधारय

piṇḍajo yadi naiva syādvāyujo'rhati yātanām | dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā | tathā dehāntaraprāptiḥ pakṣīndretyavadhāraya

If the pinda-formed body does not come into being, then the wind-formed body alone becomes subject to torment. Just as, within this very body, the embodied soul passes through childhood, youth, and old age,

Verse 84 (garuda.2.10.84)

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naroparāṇi | tathā śarīrāṇi vihāya jīrṇānyanyāni saṁyāti navāni dehī

so too, O lord of birds, know that the attainment of another body occurs. Just as a man discards worn-out garments and puts on other, new ones,

Verse 85 (garuda.2.10.85)

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः

nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ | na cainaṁ kledayantyāpo na śoṣayati mārutaḥ

so too the embodied soul discards its worn-out bodies and passes into other, new ones. Weapons cannot cut it, fire cannot burn it,

Verse 86 (garuda.2.10.86)

वायवीयां तनुं याति सद्य इत्युक्तमेव ते । प्राप्तिर्विलंबतो यस्य तं देहं खलु मे शृणु

vāyavīyāṁ tanuṁ yāti sadya ityuktameva te | prāptirvilaṁbato yasya taṁ dehaṁ khalu me śṛṇu

water cannot wet it, wind cannot dry it. It attains the body of wind at once, as has been told to you.

Verse 87 (garuda.2.10.87)

क्वचिद्विलंबतो देहं पिण्डजं स समाप्नुयात् । अथो गतो याम्यलोकं स्वीयकर्मानुसारतः

kvacidvilaṁbato dehaṁ piṇḍajaṁ sa samāpnuyāt | atho gato yāmyalokaṁ svīyakarmānusārataḥ

Now hear from me of that body whose attainment comes with delay. At times, with delay, he obtains that pinda-formed body,

Verse 88 (garuda.2.10.88)

चित्रगुप्तस्यवाक्येन निरयाणि भुनक्ति सः । यातनाःसमवाप्याथ पशुपक्ष्यादिकीं तनुम्

citraguptasyavākyena nirayāṇi bhunakti saḥ | yātanāḥsamavāpyātha paśupakṣyādikīṁ tanum

and then, going to the world of Yama according to his own deeds, endures the hells at the word of Chitragupta. Having undergone those torments, he then obtains, according to what mortal men take

Verse 89 (garuda.2.10.89)

या गृह्णाति नरः सा स्यान्मोहेन ममतास्पदम् । शुभाशुभं कर्मफलं भुक्त्वा मुच्यते मानवः

yā gṛhṇāti naraḥ sā syānmohena mamatāspadam | śubhāśubhaṁ karmaphalaṁ bhuktvā mucyate mānavaḥ

as an object of attachment through delusion, a body among beasts and birds; having enjoyed the fruit of good and evil deeds, man is at last set free.

Verse 90 (garuda.2.10.90)

गरुड उवाच । तीर्त्वा दुः खभवाम्भोधिं भवन्तं कथमाप्नुयात् । बहुपातकयुक्तोऽपि तद्वदस्व दयानिधे

garuḍa uvāca | tīrtvā duḥ khabhavāmbhodhiṁ bhavantaṁ kathamāpnuyāt | bahupātakayukto'pi tadvadasva dayānidhe

Garuda said: Having crossed this ocean of worldly sorrow, how may a man attain you, even one burdened with many sins? Tell me this, O ocean of compassion.

Verse 91 (garuda.2.10.91)

भूयो दुः खस्य संसर्गो नरस्य न भवेद्यथा । ब्रूहि शुश्रूषमाणस्य पृच्छतो मे रमापते

bhūyo duḥ khasya saṁsargo narasya na bhavedyathā | brūhi śuśrūṣamāṇasya pṛcchato me ramāpate

Tell me, O consort of Rama, so that a man may never again fall into contact with sorrow — I who am eager to hear, and who ask you.

Verse 92 (garuda.2.10.92)

श्रीकृष्ण उवाच । स्वेस्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु

śrīkṛṣṇa uvāca | svesve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ | svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu

Shri Krishna said: Devoted to his own respective duty, a man attains perfection. Hear how, devoted to his own duty, a man attains that perfection.

Verse 93 (garuda.2.10.93)

कर्मविभ्रष्टकालुष्यो वासुदेवानुचिन्तया । बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च

karmavibhraṣṭakāluṣyo vāsudevānucintayā | buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca

Freed from the impurity born of deeds, through constant contemplation of Vasudeva, endowed with a purified intellect, restraining himself through steadfastness,

Verse 94 (garuda.2.10.94)

शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च । विरक्तसेवी लब्ध्वाशी यतवाक्कायमानसः

śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca | viraktasevī labdhvāśī yatavākkāyamānasaḥ

abandoning sound and the other sense-objects, casting off both attachment and aversion, loving solitude, content with whatever comes, restraining speech, body, and mind,

Verse 95 (garuda.2.10.95)

ध्यानयोगपरो नित्यं वैरग्यं समुपाश्रितः । अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्

dhyānayogaparo nityaṁ vairagyaṁ samupāśritaḥ | ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham

ever devoted to the discipline of meditation, taking refuge in dispassion, and abandoning ego, pride of strength, arrogance, desire, anger, and possessiveness,

Verse 96 (garuda.2.10.96)

विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते । अतः परं नृणां कृत्यं नास्ति कश्यपनन्दन

vimucya nirmamaḥ śānto brahmabhūyāya kalpate | ataḥ paraṁ nṛṇāṁ kṛtyaṁ nāsti kaśyapanandana

abandoning these, free of any sense of possession, at peace, he becomes fit to attain union with Brahman. O son of Kashyapa, beyond this there remains no further duty for men.