Discussion between Krishna and Garuda on Sapindikarana ||35||
1-3O lord, I have another doubt, please clear it. Suppose the mother of a man dies but all other relatives such as father, grandfather, great grandfather and great great grandfather and their wives are alive (except of course the mother) with whom shall the lady be joined in Sapindikarana?
4O bird, I shall repeat the mode of Sapindikarana already mentioned to you. The lady in question $all be joined to Uma, Lakshmi and Savitri.
5Three generations from one are those who share the Pinda, next three generations are those who do not share the Pinda. The next three generations are those who receive the wiping of the food-offerings sticking to the hand and the tenth is near the line.
6These are the names assigned to men in one’s father’s as well as mother’s family. The householder who performs the sraddhas saves ten preceding and ten succeeding generations.
7When Sapndikarana is done, the householder is considered first (i.e. reckoning is made from him). His fourth grandfather, i.e. the great-great-grandfather is Tyajaka for him i.e. neither pinch nor water libation is on for him.
8Grandfather of the fourth degree of the first Tyajaka is the first Lepaka [i.e. the 7th grandfather reckoning from the householder]. Grandfather of the 4th degree of the first lepaka is in the 10th degree since he is the fourth in reckoning from the 7th one.
9The householder is one, ten generations before and ten generations after. These twenty-one generations are meant whenever the word twenty-one generations is used.
10Now, listen to the benefit accruing from performing the sraddhas and offering gifts according to sastras in favour of the dead.
11The father blesses the performer with the birth of sons, the grandfather with cattle wealth and the great-grandfather with coins of gold.
12Such are the benefits derivable from sraddhas and Tarpanas. The great grandfather blesses one with plenty of foodstuffs.
13O bird, the man whose line is broken shall stay in hell permanently like an elephant stuck in the mud.
14Or he may be born in other species of living beings such as a tree, a bird, a reptile. If a child is born and dies the man cannot be freed from hell, still.
15For his sake the Narayana, Bali should be performed by his preceptor or disciple or even by a distant relative.
16He will be freed from sins and saved from hell. He will stay permanently in heaven. No doubt need be entertained on this account.
17-18If a member of the Brahmin caste dies on days, when the moon is in conjunction with any of the stars. Dhanishtha and the four succeeding ones, ending with Revati, it is very inauspicious. Cremation or water libation is not performed during those days.
19Even if the family is excessively miserable no job for livelihood should be taken up during these days. Every job shall be done after the five days are over.
20Great distress will befall sons and clansmen of the dead who dies on any of these five days. Loss in the house is also inevitable.
21Still if the immediate cremation is conducive to the welfare of the people the cremation with, the following extra procedure can be duly performed and an immediate offering in the fire can also be made.
22The immediate offering is held to be sacred in regard to the body to be cremated. The body is well consecrated with mantras by the Brahmins duly.
23Four effigies of Darbha are consecrated with the mantras of the Naksatras. These are thrown beside the corpse.
24Cremation is proceeded along with the effigies. On the expiry of the period of impurity the son shall perform rites, for Tranquility and peace.
25The man who dies on any of these five days does not attain salvation unless for his sake the gingelly seeds, cow, gold and ghee are gifted away.
26Gifts are made to Brahmins to ward off impending calamity after the expiry of impurity period. Gifts help the deceased attain release from the bonds of his previous actions.
27Food-stuffs, sandals, umbrella, gold coins, clothes and other gifts are given to the Brahmins for redemption from. all worldly sins.
28Whether it is a young man or an old man or a child, if any one dies in five days and no redemptionary rites are performed it will create obstacles.
29-32In the sraddha for the deceased the following eighteen are prohibited; benediction, twice-twisted Darbhas recital of Svasti Astu (hall), Pranava (Om), Ekoddista, Agnikarana (consigning cooked rice to the fire, Ucchishta (leavings of food) Vaisvadeva Sraddha, Vikira, (scattering of cooked rice bits), recital of the words Svadha, Pitri, and Anu Avahana invocation, lighting of the torch (Ulmuka) the circumambulation, following up to the border, offering of gingelly seeds into the fire (Tilahoma) and Purnahuti. If these are included in the rites, the performer will suffer utter destruction. O son of Kasyapa, I have already told you about the sixteen sraddhas.
33-34The sixteen Sraddhas already mentioned are: -One at the place of death, then midway to the cremation ground, at the funeral pyre, in the hand of the corpse and the fifth Prativesyaka offered to the spirits living in the cremation ground, the sixth at the collection of ashes and bones, then the Pindas. offered during the ten days. Thus, sixteen in all.
35-36O Tarkshya, listen to another mode of reckoning six sraddhas. Ten daily Pindas, one extra at the collection of bones, then five for Brahma Vishnu, Siva and others. These sixteen sraddhas are reckoned by persons who know the Ritual.
37O bird, a third method of reckoning the sixteen sraddhas is as follows: -the twelve monthly sraddhas together with that on the eleventh, that on Tripaksa (after the expiry of six weeks) and those on the two Rikta days.
38The first set of sixteen sraddhas are for purifying the corpse. The fifty sraddhas are for purifying the line of Manes (Pitripankti).
39If enjoining (Sapindikarana) is devoid of fifty Sraddhas it shall riot reach the Pitris. The redemption from ghost hood is possible only if fifty Sraddhas are performed.
40If the performance of fifty sraddhas is even slightly deficient, the presence of Pitris cannot be effected. It is corollary to the fifty sraddhas that the descendent should perform Sapndikarana (effectively).
41-42The hands and feet of the dead together with the covering cloth should be tied to the bamboo bier. If this is not done, there is risk of an attack by the Piascas. If the dead bod is taken out during the night, there is a fear from spirits roaming in the sky. The dead body should not be left unattended. By touching it mishaps may occur.
43-44When there is dead body in the middle I of the village and if anyone takes food with that knowledge, that food is known as flesh, and water as blood. (No one shall take food or water before the dead body is removed). When there is a dead body in the village the following is avoided: Chewing the betel; chewing the tooth-brush twig, taking food, sexual intercourse and offering g of Pindas.
45Ceremonial ablutions, gifts, sacrifices, water-libations and worship of gods are futile when performed with a dead body in the· village. The convention holds good for all kinds and kins.
46O lord of birds, this convention prevails among cousins and kins. If it is violated, the dead man is tarnished by sins.