The Release of Pretas and the Worship of One's Parents

Verse 1 (garuda.2.21.1)

गरुड उवाच । मुक्तिं यान्ति कथं प्रेतास्तदहं प्रष्टुमुत्सुकः । यन्मुक्तौ च मनुष्याणां न पीडा जायते पुनः

garuḍa uvāca | muktiṁ yānti kathaṁ pretāstadahaṁ praṣṭumutsukaḥ | yanmuktau ca manuṣyāṇāṁ na pīḍā jāyate punaḥ

Garuda said: I am eager to ask how pretas attain liberation — such that, once they are freed, men no longer suffer affliction.

Verse 2 (garuda.2.21.2)

एतैश्च लक्षणैर्देव पीडोक्ता प्रेतजा त्वया । तेषां कदा भवेन्मुक्तिः प्रेतत्वं न कथं भवेत्

etaiśca lakṣaṇairdeva pīḍoktā pretajā tvayā | teṣāṁ kadā bhavenmuktiḥ pretatvaṁ na kathaṁ bhavet

O God, you have told me the affliction born of pretas through these signs. When does their liberation occur, and how might the state of a preta be avoided altogether?

Verse 3 (garuda.2.21.3)

प्रेतत्वे हि प्रमाणं च कति वर्षाणि संख्यया । चिरं प्रेतत्वमापन्नः कथं मुक्तिमवाप्नुयात्

pretatve hi pramāṇaṁ ca kati varṣāṇi saṁkhyayā | ciraṁ pretatvamāpannaḥ kathaṁ muktimavāpnuyāt

What is the measure of the state of a preta, in number of years? How does one who has long remained in the state of a preta obtain liberation?

Verse 4 (garuda.2.21.4)

श्रीकृष्ण उवाच । मुक्तिं प्रायन्ति ते प्रेतास्तदहं कथयामि ते । यदैव मनुजोऽवैति मम पीडा कृता त्वियम्

śrīkṛṣṇa uvāca | muktiṁ prāyanti te pretāstadahaṁ kathayāmi te | yadaiva manujo'vaiti mama pīḍā kṛtā tviyam

Shri Krishna said: I shall tell you how those pretas attain liberation. Whenever a man comes to know 'this affliction has been caused to me [by a preta]',

Verse 5 (garuda.2.21.5)

पृच्छार्थं हितमन्विच्छन्दै वज्ञे विनिवदयेत् । स्वप्ने दृष्टः शुभो वृक्षः फलितश्चूतचम्पकः

pṛcchārthaṁ hitamanvicchandai vajñe vinivadayet | svapne dṛṣṭaḥ śubho vṛkṣaḥ phalitaścūtacampakaḥ

then, seeking his welfare, for the purpose of inquiry, he should tell this to an astrologer. An auspicious tree seen in a dream, a mango or champak laden with fruit,

Verse 6 (garuda.2.21.6)

विप्रो वा वृषभो देवो भ्रमते तीर्थगो यदि । एवं दृष्टो यदा स्वप्नो मृतः कोऽपिस्वगोत्रजः

vipro vā vṛṣabho devo bhramate tīrthago yadi | evaṁ dṛṣṭo yadā svapno mṛtaḥ ko'pisvagotrajaḥ

a brahmin, a bull, a deity, or wandering at a place of pilgrimage — if such a dream is seen, then it should be understood that some deceased member of one's own gotra is at work.

Verse 7 (garuda.2.21.7)

स्वप्ने सत्यं परिज्ञाय दृष्टं प्रेतप्रभावतः । अद्भुतानि प्रदृश्यन्ते प्रेतदोषाद्विनिश्चितम्

svapne satyaṁ parijñāya dṛṣṭaṁ pretaprabhāvataḥ | adbhutāni pradṛśyante pretadoṣādviniścitam

Recognizing the truth in the dream, whatever is seen through the influence of a preta, and even wondrous occurrences too, are seen, without doubt, through the fault of a preta.

Verse 8 (garuda.2.21.8)

तीर्थस्नाने मतिर्यावच्चित्तं धर्मपरायणम् । धर्मापायं प्रकुरुते प्रेतपीडा तदा व्रजेत्

tīrthasnāne matiryāvaccittaṁ dharmaparāyaṇam | dharmāpāyaṁ prakurute pretapīḍā tadā vrajet

So long as the mind, devoted to dharma, remains intent on pilgrimage and bathing, that affliction creates obstacles to dharma; then the affliction of a preta should be understood.

Verse 9 (garuda.2.21.9)

तदा तत्र विनाशाय चित्तभङ्गं करोति सा । श्रेयांसि बहुविघ्नानि सम्भवन्ति पदेपदे

tadā tatra vināśāya cittabhaṁgaṁ karoti sā | śreyāṁsi bahuvighnāni sambhavanti padepade

At that time, that affliction disrupts the mind, toward its own ruin. Many obstacles arise, at every step, in beneficial undertakings,

Verse 10 (garuda.2.21.10)

अश्रेयसि प्रवृत्ति च प्रेरयन्ति पुनः पुनः । उच्चाटनं च क्रूरत्वं सर्वं प्रेतकृतं खग

aśreyasi pravṛtti ca prerayanti punaḥ punaḥ | uccāṭanaṁ ca krūratvaṁ sarvaṁ pretakṛtaṁ khaga

and again and again it urges one toward what is inauspicious. O bird, restlessness of mind and cruelty — all this is the doing of a preta.

Verse 11 (garuda.2.21.11)

सर्वविघ्नानि सन्त्यज्य मुक्त्युपायं करोति यः । तस्य कर्मफलं साधु प्रेतवृत्तिश्च शाश्वती

sarvavighnāni santyajya muktyupāyaṁ karoti yaḥ | tasya karmaphalaṁ sādhu pretavṛttiśca śāśvatī

He who, abandoning all obstacles, practices the means of liberation — his deeds bear good fruit, and the disposition of the preta becomes ever [favorable to him].

Verse 12 (garuda.2.21.12)

स भवेत्तेन मुक्तस्तु दत्तं श्रेयस्करं परम् । स्वयं तृप्यति भोः पक्षिन्यस्योद्देशेन दीयते

sa bhavettena muktastu dattaṁ śreyaskaraṁ param | svayaṁ tṛpyati bhoḥ pakṣinyasyoddeśena dīyate

By this he becomes free, for a gift given is supremely beneficial. O bird, he on whose behalf it is dedicated is himself thereby satisfied.

Verse 13 (garuda.2.21.13)

शृणु सत्यमिदं तार्क्ष्य यद्ददाति भुनक्ति सः । आत्मानं श्रेयसा युञ्ज्यात्प्रेतस्तृप्तिं चिरं व्रजेत्

śṛṇu satyamidaṁ tārkṣya yaddadāti bhunakti saḥ | ātmānaṁ śreyasā yuñjyātpretastṛptiṁ ciraṁ vrajet

O Tarkshya, hear this truth — whoever gives is himself the one who [in the end] partakes. One should join oneself to what is beneficial; the preta too thereby attains lasting satisfaction.

Verse 14 (garuda.2.21.14)

ते तृप्ताः शुभमिच्छन्ति निजबन्धुषु सर्वदा । अज्ञातयस्तु ये दुष्टाः पीडयन्ति स्ववंशजान्

te tṛptāḥ śubhamicchanti nijabandhuṣu sarvadā | ajñātayastu ye duṣṭāḥ pīḍayanti svavaṁśajān

Once satisfied, they ever wish well for their own kinsmen. Those who are unknown and wicked afflict their own descendants;

Verse 15 (garuda.2.21.15)

निवारयन्ति तृप्तास्ते जायमानानुकम्पकाः । पश्चात्ते मुक्तिमायन्ति काले प्राप्ते स्वपुत्रतः । सदा बन्धुषु यच्छन्ति वृद्धिमृद्धिं खगाधिप

nivārayanti tṛptāste jāyamānānukampakāḥ | paścātte muktimāyanti kāle prāpte svaputrataḥ | sadā bandhuṣu yacchanti vṛddhimṛddhiṁ khagādhipa

once satisfied, they prevent harm, and show compassion toward the newly born. Later, when the proper time comes, they attain liberation through their own son; O lord of birds, they ever desire only increase and prosperity among their kinsmen.

Verse 16 (garuda.2.21.16)

दर्शनाद्भाषणाद्यस्तु चेष्टातः पीडनाद्गतिम् । न प्रापयति मूढात्मा प्रेतशापैः स लिप्यते

darśanādbhāṣaṇādyastu ceṣṭātaḥ pīḍanādgatim | na prāpayati mūḍhātmā pretaśāpaiḥ sa lipyate

He who, whether through sight, through speech, through action, or even through affliction, fails to secure their proper passage — that deluded soul becomes stained by the curse of the pretas.

Verse 17 (garuda.2.21.17)

अपुत्रकोऽपशुश्चैव दरिद्रो व्याधितस्तथा । वृत्तिहीनश्च हीनश्च भवेज्जन्मनिजन्मनि

aputrako'paśuścaiva daridro vyādhitastathā | vṛttihīnaśca hīnaśca bhavejjanmanijanmani

He becomes, birth after birth, sonless, cattle-less, destitute, diseased, without livelihood, and debased.

Verse 18 (garuda.2.21.18)

एवं ब्रुवन्ति ते प्रेताः पुनर्याभ्यं समाश्रिताः । तत्रस्थानां भवेन्मुक्तिः स्वकाले कर्मसंक्षये

evaṁ bruvanti te pretāḥ punaryābhyaṁ samāśritāḥ | tatrasthānāṁ bhavenmuktiḥ svakāle karmasaṁkṣaye

Thus those pretas, who have taken refuge with their own kin, speak again and again in this manner. Their liberation comes only at the proper time, when their karma is exhausted.

Verse 19 (garuda.2.21.19)

गरुड उवाच । नाम गोत्रं न दृश्येत प्रतीतिर्नैव जायते । केचिद्वदन्ति दैवज्ञाः पीडां प्रेतसमुद्भवाम्

garuḍa uvāca | nāma gotraṁ na dṛśyeta pratītirnaiva jāyate | kecidvadanti daivajñāḥ pīḍāṁ pretasamudbhavām

Garuda said: If neither name nor gotra can be discerned, and no certainty arises at all, yet some astrologers still declare the affliction to be born of a preta,

Verse 20 (garuda.2.21.20)

न स्वप्नश्चैष्टितं नैव दर्शनं न कदाचन । किं कर्तव्यं सुरश्रेष्ठ तत्र मे ब्रूहि निश्चितम्

na svapnaścaiṣṭitaṁ naiva darśanaṁ na kadācana | kiṁ kartavyaṁ suraśreṣṭha tatra me brūhi niścitam

though there is neither dream, nor sign, nor any vision at all — what should be done in such a case? O best of gods, tell me this with certainty.

Verse 21 (garuda.2.21.21)

श्रीभगवानुवाच । सत्यं वाप्यनृतं वापि वदन्ति क्षितिदेवताः । तदा सञ्चिन्त्य हृदये सत्यमेतद्द्विजेरितम्

śrībhagavānuvāca | satyaṁ vāpyanṛtaṁ vāpi vadanti kṣitidevatāḥ | tadā sañcintya hṛdaye satyametaddvijeritam

The Blessed Lord said: Whether the earthly gods [brahmins] speak truth or falsehood, still, reflecting in one's heart that what is spoken by the twice-born is indeed true,

Verse 22 (garuda.2.21.22)

भावभक्तिं पुरस्कृत्य पितृभक्तिपरायणः । कृत्वा कृष्णबलिं चैव पुरश्चरण पूर्वकम्

bhāvabhaktiṁ puraskṛtya pitṛbhaktiparāyaṇaḥ | kṛtvā kṛṣṇabaliṁ caiva puraścaraṇa pūrvakam

placing feeling and devotion foremost, devoted to reverence for one's ancestors, having performed the Krishna-bali preceded by the purashcharana rite,

Verse 23 (garuda.2.21.23)

जपहोमैस्तथा दानैः प्रकुर्याद्देहसोधनम् । कृतेन तेन विघ्नानि विनश्यन्ति खगेश्वर

japahomaistathā dānaiḥ prakuryāddehasodhanam | kṛtena tena vighnāni vinaśyanti khageśvara

one should purify the body through recitation, oblation, and giving. O lord of birds, by this, obstacles are destroyed.

Verse 24 (garuda.2.21.24)

भूतप्रेतपिशाचैर्वा स चेदन्यैः प्रपीड्यते । पित्रुद्देशेन वै कुर्यान्नारायणबलिं तदा । विमुक्तः सर्वपीडाभ्य इति सत्यं वचो मम

bhūtapretapiśācairvā sa cedanyaiḥ prapīḍyate | pitruddeśena vai kuryānnārāyaṇabaliṁ tadā | vimuktaḥ sarvapīḍābhya iti satyaṁ vaco mama

If he is afflicted by spirits, pretas, pishachas, or other such beings, the Narayana-bali should be performed, dedicated to the ancestors; by this he is freed from every affliction — this is my true word.

Verse 25 (garuda.2.21.25)

पितृपीडा भवेद्यत्र कृत्यैरन्यैर्न मुच्यते । तस्मात्सर्वप्रयत्नेन पितृभक्तिपरो भवेत्

pitṛpīḍā bhavedyatra kṛtyairanyairna mucyate | tasmātsarvaprayatnena pitṛbhaktiparo bhavet

Where the affliction is caused by the ancestors, liberation is not gained through other rites; therefore, with every effort, one should devote oneself to reverence for the ancestors.

Verse 26 (garuda.2.21.26)

नवमे दशमे वर्षे पिक्षुद्देशेन वै पुमान् । गायत्त्रीमयुतं जप्त्वा दशांशेन च होमयेत्

navame daśame varṣe pikṣuddeśena vai pumān | gāyattrīmayutaṁ japtvā daśāṁśena ca homayet

In the ninth or tenth year, dedicated to the ancestors, a man should recite the Gayatri mantra ten thousand times, and offer oblation of a tenth part of that number.

Verse 27 (garuda.2.21.27)

कृत्वा कृष्णबलिं पूर्वं वृषोत्सर्गादिकाः क्रियाः । सर्वोपद्रवहीनस्तु सर्वसौख्यमवाप्नुयात् । उत्तमं लोकमाप्नोति ज्ञातिप्राधान्यमेव च

kṛtvā kṛṣṇabaliṁ pūrvaṁ vṛṣotsargādikāḥ kriyāḥ | sarvopadravahīnastu sarvasaukhyamavāpnuyāt | uttamaṁ lokamāpnoti jñātiprādhānyameva ca

Having first performed the Krishna-bali, and then the vrishotsarga and the other rites, he becomes free of every disturbance, and attains complete happiness; he attains the highest world, and preeminence within his own lineage as well.

Verse 28 (garuda.2.21.28)

पितृमा तृसमं लोके नास्त्यन्यद्दैवतं परम् । तस्मात्सर्वप्रयत्नेन पूजयेत्पितरौ सदा

pitṛmā tṛsamaṁ loke nāstyanyaddaivataṁ param | tasmātsarvaprayatnena pūjayetpitarau sadā

In this world there is no deity higher than one's own mother and father; therefore, with every effort, one should ever worship one's parents.

Verse 29 (garuda.2.21.29)

हितानामुपदेष्टा हि प्रत्यक्षं दैवतं पिता । अन्या या देवता लोके न देहप्रभवो हि ताः

hitānāmupadeṣṭā hi pratyakṣaṁ daivataṁ pitā | anyā yā devatā loke na dehaprabhavo hi tāḥ

The father is himself the giver of beneficial counsel, himself a deity manifest before the eyes. Whatever other deities exist in the world, they are not the ones who gave one's very body.

Verse 30 (garuda.2.21.30)

शरीरमेव जन्तूनां स्वर्गमोक्षैकसाधनम् । देहो दत्तो हि येनैवं कोऽन्यः पूज्यतमस्ततः

śarīrameva jantūnāṁ svargamokṣaikasādhanam | deho datto hi yenaivaṁ ko'nyaḥ pūjyatamastataḥ

For living beings, the body itself is the sole means to heaven and to liberation; who then is more worthy of worship than the one who gave that very body?

Verse 31 (garuda.2.21.31)

इति सञ्चिन्त्यहृदये पक्षिन्यद्यत्प्रयच्छति । तत्सर्वमात्मना भुङ्क्ते दानं वेदविदो विदुः

iti sañcintyahṛdaye pakṣinyadyatprayacchati | tatsarvamātmanā bhuṁkte dānaṁ vedavido viduḥ

O bird, reflecting thus in one's heart, whatever is given to him [the father], all of that he himself, as one's own very self, partakes of — those learned in the Veda know this to be the true meaning of giving.

Verse 32 (garuda.2.21.32)

पुन्नामनरकाद्यस्मात्पितरं त्रायते सुतः । तस्मात्पुत्त्र इति प्रोक्त इह चापि परत्र च

punnāmanarakādyasmātpitaraṁ trāyate sutaḥ | tasmātputtra iti prokta iha cāpi paratra ca

Because the son delivers the father from the hell called 'Pum', he is therefore called 'putra' (son), both here and in the world beyond.

Verse 33 (garuda.2.21.33)

अपमृत्युमृतौ स्यातां पितरौ कस्यचित्खग । व्रततीर्थाविवाहादिश्राद्धं संवत्सरं त्यजेत्

apamṛtyumṛtau syātāṁ pitarau kasyacitkhaga | vratatīrthāvivāhādiśrāddhaṁ saṁvatsaraṁ tyajet

O bird, if someone's parents have died an untimely or evil death, then vows, pilgrimage, marriage and the like, and even the yearly shraddha, should be set aside.

Verse 34 (garuda.2.21.34)

स्वप्नाध्यायमिमं यस्तु प्रेत लिङ्गनिदर्शकम् । यः पठेच्छृणुयाद्वापि प्रेतचिह्नं न पश्यति

svapnādhyāyamimaṁ yastu preta liṁganidarśakam | yaḥ paṭhecchṛṇuyādvāpi pretacihnaṁ na paśyati

Whoever reads, or even hears, this chapter that reveals the signs of a preta through dreams, never beholds the mark of a preta himself.