34 - Results of Virtue and Sin

The lord said: 

1. O Tärkşhya, listen to the precise traits of virtue and sin. The merit and demerit go ahead of men. 

2. In the Kruta¹ age they extol penance; in the Treta they extol knowledge, in the Dvåpara sacrifices and charities and in the Kali only gifts are extolled.

1. Four ages: The ages are four: Kruta or Satya, Tretă, Dvåpara and Kali. 

The duration of each is said to be respectively 1,728,000; 1,296,000; 864,000 and 432,000 years of men, the four together comprising 4,320,000 years of men which is equal to one Mahảyuga. It is also supposed that the regularly descending length of the yugas represents a corresponding physical and moral deterioration in the people who live during each age, kruta being called the golden and kali or the present age the 'iron' age.  

3. Those who recite the mantras mentioned in the smrutis and perform Ishtapürta² and other rites as far as they can, are never assailed by sins. 

2. Ishtapurta-Ishta means personal piety. Pürta means works for the benefit of others.  

4. Men who grow trees by the roadside and who dig tanks and lakes, go along this highway very happily. 

5. He who gives fuels (here on the earth) is never tor tured by snowfall, ice or chillness in the abode of Yama. He finds his way warm and pleasant. 

6. By giving gifts of plots of land men go along that road fully satisfied, decorated and richly adorned by fragrant flowers. All their wishes are fulfilled. He who has gifted plots of land is deemed to have gifted gold, gems, pearls, jewels and clothes. 

7. The gifts that men make in the world stand in good stead in their pathway leading to Yama's palace. 

8. Different sorts of dishes and foodstuffs which the sons offer serve the purpose of the pitrus. 

9. It is the same atman that is known as son¹. It is the son who comes to the succour of his father in the abode of Yama. It is he who saves father from hell. He is therefore called putra (son).² 

1. Alman as son

 2. The son as the saviour of his father.

10. Hence, a son should perform Śhrāddha till his death. The dead man, moving about in his subtle body, will derive enjoyments thereby. 

11. At the time of cremation in the funeral pyre if water libations are offered by the descendent, the dead man goes to Yama's abode in all pleasure. 

12. In an earthen vessel which is not baked, milk should be given for three days for propitiating the dead. Three pieces of things should be tied with a string and dropped on the cross way. 

13. O bird, the dead man in his aerial form in the sky will be drinking the milk on the first, second and third day. 

14. On the fourth day, the bones should be collected by the son along with his nearest relatives. After that, he should give water-libation to the deceased. 

15. The water-libation should be made in the first three hour period, not later in the forenoon nor at midday nor in the afternoon nor during dawn or dusk. 

16. The first water-libation should be performed by the son along with the members of the clan and kinsmen. It can be performed by the members of the same caste or even by those of other castes. 

17. No brahmin should offer water libation to a Śhūdra. In that case, he will be violating the sacred code of conduct. 

18. At the death of a Shūdra if a brahmin takes firewood to the funeral pyre or follows the corpse he becomes impure for three days. 

19. After three days he should take bath in the river that joins the sea, perform hundred prāņāyamas and drink ghee in order to regain purity. 

20. A Śhūdra can offer water-libation to the member of any caste; a Vaiśhya to the member of three castes. A Kșhatriya to the member of two castes; but a brahmin to the member of his own caste. 

21. If they go to offer water-libation, the members of the clan should eschew the use of tooth-pick twigs for nine days, O son of Kaśhyapa. 

22-23. O foremost among birds, if a person joins the funeral either on the way to the cemetery or in the house of mourning he should leave the party after cremation only at the same place or in the house itself. This is what is laid down by the learned. The women go ahead and the men follow.¹ They should sit on a rock and perform achamana.

1. But according to the custom prevalent in northern India, men precede women when the corpıc is being taken to the cemetery while the proces is reverse on return,  

24. There must be sufficient water in the vessel to cover up the mustard seeds and the Durvā grass should be strewn on the top. Those who took part in the cremation rites should chew mergosa leaves and take oil bath. 

25. Members should cook food for the party, outside the house. They should not eat meals prepared inside the house. They should take food in earthen vessels, avoiding shallow vessels. 

26. They should remember the virtue of the dead and recite Yama-Gátha.² They should realize that the auspicious and inauspicious is brought about by the actions alone. 

2. RV, X, 14. 

27. Even when he enters the new body the dead man is associated with the residual merits and demerits. 

28. After the ten days' rites are completed, the dead man's soul enters the new body. When the nava śhräddhas together with the sixteen others are performed, a new body is created for the soul. 

29. The descendants help to shape a body for the soul, either with the gingelly seeds or the holy grass and put up the five jewels in the mouth for the body to grow. 

30. If there is no menstruation, no conception takes place. Therefore, the descendant should be careful not to eschew the rite of strewing the gingelly seeds and the darbha grass on the earth. 

31. He may be born among the cattle or among the stable. Wherever he is born the śhräddha reaches him. 

32. Just as the arrow discharged by the archer reaches the goal, so the śhraddha reaches the person for whom it is performed. 

33. No śhräddha can propitiate the soul so long it does not enter the body. If the soul is not propitiated duly during the ten days (after it leaves the body) it will have to wander in the ether without food, agitated by hunger. 

34. The soul (of the deceased) stays in the water for three days, in the fire for three days and in the ether for three days. For one day, it stays in Indra's heaven, 

35. When the body has been burnt in fire, the descendent should offer water libation to the departed soul. The mourners should take bath and feed upon the cake or the rice-meal. 

36. They should perform the Navaka śhråddha on odd days, viz., the first, third, fifth, seventh, ninth and the eleventh. 

37. Whether at the threshold of the house or at the cremation ground or in a holy place or in a temple, wherever the first day's rites are performed, the concluding rites too should be performed there. 

38. The Shraddha on the eleventh day is common to all castes. There is a ceremonial ablution for purification. 

39-40. After performing the eleventh day śhråddha they become free from impurity accruing from death. After the ceremonial bath, they should gift a bed to the brahmaņa. This releases the dead from pretahood. If there is no member of the same clan for the performance of the rite, another man can perform the same. 

41. Of whatever eatable the pinda is made on the first day as prescribed, the same should be used for the entire śhräddha. 

42. The śhråddha should be performed for ten days, pronouncing the name and gotra of the dead but without mantras. Whosoever performs the śhräddha should enter the house discording the clothes he wore at the śhråddha. 

43. Whether of the same lineage or of a different clan, a man or a woman, whosoever performs the first day's rites shall perform the concluding rites on the tenth day as well. 

44. With the offering of ten pindas by the descendant the soul acquires a new body just as the foetus does in the ten months in the womb. 

45. The rite of pinda and water-libation shall continue as long as there is impurity accruing from death. This is applicable to the members of all castes. 

46-47. When impurity is far three nights, three pindas should be given on the first day, four on the second and three on the third day. Milk and water should be given in separate cups. Ekoddishta should be done on the fourth day. 

48. By the pinda of the first day, the head is formed. Eyes, ears and nose are formed on the second day. 

49. Cheeks, mouth and neck are formed on the third day. Heart, sides and stomach are formed on the fourth day. 

50. Waist, back and anus are formed on the fifth day. Thighs are formed on the sixth and ankles are formed on the seventh. 

51. The calves are formed on the eighth day, O lord. Feet are formed on the ninth and hunger on the tenth. 

52. On the eleventh day, the piņda is offered to the dead man along with meat. Bread and cooked rice together with milk should be offered to a brahmaņa after washing his feet. 

53. The sixteen śhråddhas to be performed on the eleventh day are in anticipation of the twelve monthly shraddhas, the eleventh day śhräddha, the tripakşha, the six weekly śhråddha and the two six monthly śhrāddhas, O bird. 

54. The day on which the death has occurred is the basis for all monthly and annual shråddhas. That month is the first one when the eleven days are completed. 

55. That is the first śhråddha which is performed by the hand of the dead at the spot of death or at the seat of the brahmaņa. Eleven days should be counted from this date. 

56. For all monthly śhråddhas the tithi falling on the day of death is the base. During the riktà days and tripakșha, tithi is not reckoned by scholars. 

57-58. If the man dies on the full moon day, the fourth day is deficient for him. If the man dies on the fourth or the ninth day, the fourteenth day is deficient for him. The deficient days are called riktas by the experts. 

59. The food that is cooked on the eleventh day with the dead man in view should be discarded on the cross-roads and the performer should bathe again. 

60. Since the eleventh day, a potful of corn with water should be gisted to a worthy brāhmaṇa every day for a year. 

61. The bones in human body number three hundred and sixty. 

62. These bones are nurtured by gifting the water-pots. When the water-pot is gifted, the ghost obtains relief. 

63. If a person dies in the forest or at an odd place, cremation may take place on any day but impurity will be counted from the day of death. 

64-65. By gifting a vessel full of gingelly seeds, incense etc. the brahmin is purified on the eleventh day, the kshatriya on the twelfth, vaiśhya on the fifteenth and shūdra in one month from the day of death. The same period holds good in case of birth as well. 

66. Three nights in three months, two fortnights in six months, the day before the year is complete, water-oblations should be made with the dead in view. By acting in this way the caste men obtain purity. 

67. Since the eleventh day from the date of death, the pinda should be given every day for a year after worshipping Vasudeva. 

68. As the rays of the sun cover the stars, so does the Pinda cover the pitrus. Never one becomes a ghost, if the pinda is given by the descendent. 

69. O foremost among birds, the deities extol the gift of a bed. Man's existence on the earth is not permanent. There is no guarantee that after death the descendent would gift the bed. 

70. The relationship of ordinary kinsmen or even of father lasts as long as the man lives. After death seeing the gulf in between, love ceases to operate in a trice. 

71. The self alone is the kinsman or the enemy.¹ Even as he lives one shall think of this and perform his duty piously. 

1. Compare: Bh. G. VI. 5. 

72. "After my death who will be there to gift a bed of silk cloth.” Thinking thus, he should gift things with his own hand while he is alive. 

73-78. The bed stead should be of good wood, ornamentally inlaid and engraved. The bolts and cross-bars should be golden. It should be covered with red velvet cloth. The pillow should be nice and exquisite. It shall be fumigated with incense and scents. A golden idol of Lord Vişhnu and Lakşhmi should be put on the sides. A vessel full of ghee, betelleaves, saffron powder, camphor, sandal paste should be placed near by. A lamp, a pair of sandals, umbrella chowries, seat, vessel and the seven kinds of grass hould be kept near the bed. Other requisites of man going to sleep, such as drinking pot, mirror, etc., should be kept ready. The cot should be embellished with a covering of five colours. The bed should be gifted to a brahmin after duly worshipping him. This gift of bed will bestow pleasures of heaven upon the giver. The brähmaņas should be honoured duly and provided with five clothes. 

79. They should be given ornaments for ears, neck, fingers and arms and vessels necessary for domestic use. 

80-81. They should be given water for washing feet or sipping and five gems along with raw rice grains. While making the gift the giver should pronounce: O Krişhņa, just as your bed in the milk ocean is never without Lakşhmi, so also let my bed be never empty in all births I take. 

82. With this prayer to lord Krişhņa the bed should be given to the Brahmin. The same procedure is prescribed even when the gift is made on the eleventh day. 

83. Even if a kinsman makes this gift, the dead man will be happy in the other world, nourished by the articles of gift. O lord of birds, a special thing to be noted I mention now. 

84-86. Whatever had been regularly used by the deceased formerly, the garments, vessels or vehicles, whatever had been liked by him before should be made over as gifts. Among the gifts, the gift of bed makes the dead man extremely happy in the city of Indra or Yama. 

87. The wry-faced attendants of Yama will not torment him. He will never be oppressed by excessive heat or cold. 

88-89. As a sequel to the gift of bed he will be free from the bondage of actions. Even if he had been a sinner he is sure to go to heaven, seated in a splendid aerial chariot and attended by celestial damsels. The dead man shall stay in heaven till the final deluge¹ when all living beings are destroyed.

1. Final Deluge- When the universe is destroyed at the end of a kalpa.  

90. The woman who performs nine or sixteen śhråddhas and the regular monthly rites for the whole of year and also makes the gift of bed for her husband will have an everlasting welfare. 

91. While alive she will be of some benefit to her hus band². Adhering strictly to truth, she will lift up her husband from hell. 

2. Elsewhere, the Purana extols the self-inimolation of woman by ascending the pyre of her husband. 

92. For favour of the dead woman, a golden doll, saffron powder, collyrium, clothes, ornaments or bed can be gifted in the following manner. 

93-94. What is useful to women, ornaments, etc., the garments worn by the dead woman should all be collected and placed properly. Then the guardians of the quarters, the deities of planets, the images of Vinayaka, should be worshipped. 

95. Then the performer of rites wears a white cloth after the ceremonial bath and takes a handful of flowers. He stands in front of the brahmin repeating the following mantra: 

96. "This is the idol of the dead (woman) with all the necessary requisites and gems. O brahmin, this is gifted to you. 

97. The Self itself is Shambhu, the auspicious Gauri and Indra together with all the deities. Hence, the bed is being gifted. May her soul be gratified.” 

98. The gift of bed should be made to the preceptor or to a brahmin burdened with a big family. After accepting the bed the brahmin shall exclaim with pleasure—"Ha ! who has given me this." 

99. Then after bowing to the brahmin and circumambulating him he should be allowed to go. Thus, o bird, the gifts are made to the brahmin. 

100. Gifts of cow, house, bed or virgin should not be made to many simultaneously. If gifts are divided among brahmins they bring about the downfall of the giver. 

101. O Tärkşhya, listen to the benefit that accrues to one who makes a gift thus. For a hundred divine years or more he is honoured in heaven. 

102-107. As a result of the gift of a bed he acquires more benefit than he would by performing holy rites in vyatipäta¹ or Kārttika month or at the confluence of two ayanas² or eclipses of sun and moon at the holy city of Dvärakā³, Prayāga, Naimişha⁴ Kurukshetra⁵ or Arbuda⁶ or on the Ganges or at the confluence of Sindhu with the ocean. 

1. vyatipåta-a particular conjunction of stars.

2. The sun's passage, north and south of the equator. 

3. Dvårakå or Kushasthali near the extreme western promonotory was the capital of the country Anarta in the peninsula of Gujarat. 

4. Naimişha- was on the river Gomati in the Ayodhyå kingdom.

5. Modern Kurukshetra (Panipat).

6. Modern Mount Abu in Rajasthan. 

105-107. He will be born in the world of mortals, on the destruction of his karman, as a comely man, very rich, compre- hending virtue, and a master of all sacred literature. Again after dying, he will go to Vaikuntha seated in a divine aerial chariot, surrounded by celestial damsels. He then deserves the havya and kavya offerings and rejoices in the company of the pitrus. 

108-109. Whether performed on the așhțakas⁷, on the new-moon day, on Magha, and on other pitru-days, hear, O Tårkșhya, the śhråddha, if the dead are turned in ghosts, is rendered ineffective without sapiņdikaraṇa. 

7. ashtaka-the eighth day of three months - pauşha, mågha and phålguna on which the manes are to be propitiated. 

110. Sapiņdikaraṇa should be done at the end of the year after death. Șhodaśhí should be performed for the purification of the corpse. 

111. For the purification of the mane's lineage fifty (?) should be added. Further action may be taken by adding more. For the shūdra, the same is done at will. 

112. Presently, sapiņdana should be done within the period of twelve days accompanied by sacrifice. Until it is done the ghost hovers round the fire. Hence, sapiņdana with fire shall be done within twelve days. 

113. Gayā śhråddha or amavasya śhråddha should not be done in the middle of the year without sapiņdikaraņa. 

114. If there be many co-wives and if only one has a son, all of them shall be deemed to have a son, by that son alone. 

115. Asapinda son should not perform mane's rites in fire. If he does so, he will incur the sin of slaying his father. 

116. If a woman discards her life, after the death of her husband¹, her sapiņdana should be done along with that of her husband. 

1. According to this Puråņa, for a woman, ascending the pyre of her husband was optional. 

117. Whosoever may be the father's wife-vaišhyå or kșhatriya, the son is entitled to perform sapiņdana for her. 

118. If a brahmaņa has married a śhūdră, then the son should perform ekoddishta śhråddha for her (but not sapiņdana). 

119. The sons born in four castes should be united with their respective mothers by the sapindana rite. 

120. When a śhräddha is done in anvashtakya², when a śhråddha is meant for prosperity, then during sapiņdana separate pinda should be done for the father as well as mother. 

2. anvashtokya, shråddha performed on the ninth day of the dark half of the three months following the full moon in Margashirsha, i.e. Pausha, Mágha and Phálguna. 

121. The sapiņdana of the mother should be done with the grandmother and of father with the grandfather. This is what I think, to be proper, O Tärkşhya. 

122. If a woman dies sonless, the husband should perform sapiņdana and she should be duly united with three mothers. 

123. If a woman has neither son, nor husband, then her sapindana should be done by her brother or husband's brother or in their absence by a successor. 

124. If the woman has neither husband nor son nor a clansman nor the husband's brother, then her brother should perform ekoddişhta. 

125. If sapiņdana is left out by negligence or due to some other obstruction then navaka, shodaśha and annual śhräddha should be performed 

126. A wise man will do all this after the cremation has taken place but not otherwise. (If the man has died unknown and hence not cremated) the descendents should make an effigy of grass and burn the same in fire. 

127. It is the son who should do the sapiņdana of his father not the father of the son. Due to affection the sapiņdana of the son should not be done by the father. 

128. If there be many sons, only the elder should perform the obsequial rite. Navaka śhråddha, sapiņdana, şhodaśha śhråddhas should be done by one only. 

129. Even when the property is undivided, the sages have stated that only one son can perform the funeral rites. 

130. If divided the others too can perform the rites separately, each of the sons doing the same rite himself. 

131. If the sixteen shråddhas are not performed for the deceased his ghosthood becomes permanent, even if hundreds of śhråddhas are performed in his favour. 

132. For a sonless person, his brother, brother's son, sapiņda, or disciple may do sapindana. 

133. For all sonless persons, the daughter can perform sapindana through rutvij or a purohita. 

134. If after the death of father, an eclipsc takes place within a year, the sons should neither do pārvaņa nor nåndimukha. 

135. Similarly, during great calamities within the year, Tirtha śhråddha, or Gayå śhräddha or any other śhråddha for the manes should not be done at all. 

136. No pinda should be offered to the manes if-their sapiņdana has not taken place. 

137. According to some, gifts for the Yajñapuruşha and for the deities can be made even if the year is not complete. 

138. Whatever is given to the manes except arghya and piņda all that should be done according to the prescribed method. 

139. The manes of the deities are deities; the manes of the manes are sages; the manes of the sages are deities; father wins through them. 

140. The lord of sacrifice is the lord of all manes, deities and men. Whatever is given to him, is given to all. 

141. If the son performs the śhráddha of his father within the year of his father's) death he is absolved of the fruits of his sinful acts performed in several births previously. 

142. If no pinda is gifted and no water libation is made the deceased obtains ghosthood and moves in air oppressed by hunger and thirst. 

143. If father obtains ghosthood, rites due to the manes are of no avail. If mother obtains ghosthood, the manes rites for the father do not cease to be. 

144. If mother is dead, father is alive, the sapiņdana should be done with the grandmother if she is already dead (but should wait if she is alive). 

145. O bird, hear. I tell you the truth: For those dead persons whose pinda has not been united, no śhråddha and no water-libation is fruitful even if offered a thousand times.